To the Calvinistic system of principles, and the Presbyterian
form of government, this nation is largely indebted for its civil independence
and republican polity. John Calvin and John Knox are the real founders
of American liberties. Their teachings, plainly deducible from the Word
of God, were disseminated by a persecuted remnant of the Church of Scotland,
and were generally incorporated in the structure of American independence.

John Knox asserts in his first Confession of Faith "the
right and duty of the people to resist the tyranny of their rulers." The
General Assembly of the Church of Scotland, in 1649, declared: "1st. That
as Magistrates and their power are ordained of God, so are they in the
exercise thereof, not to walk after their own will, but according to the
law of equity and righteousness. * * * A boundless and unlimited power
is to be acknowledged in no king or magistrate. 2nd. That there is a mutual
obligation betwixt the king and his people. As both of them are tied to
God, so each of them is tied the one to the other for the performance of
mutual and reciprocal duties. 3rd. That arbitrary government and unlimited
power are the foundations of all the corruptions in Church and State."

The three kingdoms were voluntarily, yet sacredly, bound
by the Solemn League and Covenant, and to the maintenance of the reformation
in Church and State. But these were causelessly broken. The Headship of
Christ and the Supremacy of the Divine Law were now disowned. Following
this apostacy came "the killing times," when thousands of the best citizens
of Scotland gave up their lives for the defence of the truth and their
adherence to the attainments of the Reformation. Many of the persecuted
Covenanters were banished to foreign lands. Others fled to America as a
welcome asylum, bringing their blood-bought principles with them. They
settled principally along the Atlantic coast from New Jersey to South Carolina,
and in the eastern part of Pennsylvania. They formed themselves into praying
societies, and did not affiliate with other worshipping assemblies. Those
in Eastern Pennsylvania, especially in the Counties of Lancaster, York,
Chester, Dauphin, Cumberland and Franklin, established a system of "Correspondences"
and "General Meetings" for prayer and conference.

Some of the Covenanters, however, joined in the organization
of the Presbyterian Church in this country, although it was somewhat irregularly
constituted, and had no fixed standards. It adhered to the Westminster
Confession of Faith so far as its great principles are concerned, and passed
the "Adopting Act" by the Synod in 1729, yet it left each one to decide
for himself what were the essential doctrines therein set forth. The Presbyterian
Church did not regard the Solemn League and Covenant as of binding force,
and refused to renew the Covenants. Latitudinarian views and loose practices
soon sprang up. Laxness in admitting members and examining candidates for
the ministry, led many to seriously consider their relation and responsibility
to this organization. {3}

In 1741, the New Brunswick Party withdrew from the Synod
of Pennsylvania. Among these were a number of ministers from the New Castle
and Donegal Presbyteries. A notable minister of the latter Presbytery was
the REV. ALEXANDER CRAIGHEAD, of Middle Octorara,
Pa. In 1742, Mr. Craighead withdrew, after giving his reasons, from this
party, holding them as unfaithful to their standards and accepted principles.
A protracted pamphlet war ensued. Accusations and vindications, and these
re-affirmed, were the order of the day. In 1742, Mr. Craighead published
a pamphlet in which he set forth his views on civil government, and the
Christian's duty towards a Covenant-breaking nation. He held that the Church,
as well as this part of the British nation, should renew the Covenants.
He insisted that this neglect was the cause of the decline in religion
and the commotions in society. Rev. Samuel Blair replied to Craighead,
and Rev. Gilbert Tennent lamented his censoriousness. Thomas Cookston,
Esq., one of his Majesty's justices of Lancaster Co., Pa., appeared before
the Synod, in the name of the Governor, and laid Craighead's pamphlet on
civil government before them. The Synod disavowed any responsibility for
such sentiments, and agreed "that it was full of treason, sedition and
distraction," and declared "that they detest any principles or practices
that would encourage dissatisfaction with the civil government [British]
that they were under."

From this it is clear where the Presbyterian Church stood,
at this period at least, with reference to civil independence, and it was
left for the Covenanters to proclaim the principles and initiate the work.
Mr. Craighead, with a part of his congregation, "joined the cause of the
strict Cameronians" in the vicinity, and wrote to the Reformed Presbytery
of Scotland for ministerial assistance.1

In November, 1743, one hundred years after the signing
of the Solemn League and Covenant, Mr. Craighead gathered together all
the Covenanters in Eastern Pennsylvania, at Middle Octorara, Lancaster
County, and, after the dispensation of the Lord's Supper, led them in the
renewing of the Covenants. Here they declared, with uplifted swords, their
independence of an ecclesiastical body that strangely upheld Erastian prelacy;
and also declared their separation from the Crown which had so impiously
violated Covenant engagements on both sides of the Atlantic. The proceedings
of this interesting occasion are given in the following pages by those
who participated in the transactions. The proceedings were first printed
in Philadelphia, in 1744, and re-printed in 1748, evidently by Benjamin
Franklin, who editorially, in the Pennsylvania Gazette, refers to
the matter.

For seven years Mr. Craighead labored among the Covenanter
societies; but, failing to receive assistance from Scotland, he removed,
in 1749, to Virginia, thence to Mecklenberg County, North Carolina. There
he became identified with the Presbytery in connection with the Presbyterian
Church. Being thoroughly imbued, however, with the principles of the Scotch
Covenanters, Mr. Craighead taught them to his people around Charlotte.
They in turn formulated them into the First Declaration of Independence,
emitted at Charlotte, N.C., May, 1775. According to a reliable author,2
Thomas Jefferson says in his autobiography that when he was engaged in
preparing the National Declaration of Independence, that he and his colleagues
searched everywhere for formulas, and that the printed proceedings of Octorara,
as {4} well as the Mecklenberg Declaration, were before him, and that he
freely used ideas therein contained. It is difficult to determine, therefore,
the real author of American Independence. Undoubtedly the principles of
the Covenanters at Octorara in 1743, the sentiments of the Presbyterians
at Charlotte in 1775, and the Declaration submitted by Jefferson in 1776,
contain one and the same great principle, "Honor to whom honor is due."

In August, 1751, the Rev. John Cuthbertson came from Scotland,
and took up the work relinquished by Mr. Craighead two years before. In
1773, Mr. Cuthbertson was joined by Revs. Alexander Dobbin and Matthew
Linn, and these ministers constituted the first REFORMED
PRESBYTER IN AMERICA
at Paxton, Pa., March 10, 1774. During the Revolutionary war the hands
and hearts of these Covenanters were in the struggle for independence.
They were simply carrying out their principles. No less than thirteen Covenanters,
among the societies in Eastern Pennsylvania, were officers in the Continental
army, and Mr. Cuthbertson frequently preached in the camps of the soldiers.
In South Carolina, led by their valiant and patriotic pastor, the Rev.
William Martin, the Covenanters were on one side only. Lord Cornwallis
had Mr. Martin imprisoned at Rocky Mount for over six months, for preaching
his principles and inciting the people to throw off the British yoke. In
July, 1777, according to an order, and after an appropriate sermon by Rev.
Cuthbertson, the Covenanters in Eastern Pennsylvania swore fidelity to
the cause of the Colonists. They considered it right and duty to resist
the tyrannical authority of an unscrupulous king and oppressive government,
and especially so when that authority had persecuted their fathers and
martyred their ancestry in the maintenance of the truth which the same
authority had solemnly sworn to uphold. Hence the Declaration of American
Independence was justifiable. But when the newly-born nation ignored the
God of battles, rejected the authority of the Prince of the kings of the
earth, and refused to administer the government in accordance with the
requirements of the Divine Law, then the same loyal Covenanters, faithful
to their principles and consistent with their history through all the struggles
of the centuries, dissented from the Constitution of the United States,
and are justifiable in the continuance of this position of political dissent
so long as the government retains its character of political atheism. We
may rightfully declare our independence of wicked men and rebellious nations,
but we cannot declare our independence of God, and set up a government
regardless of His authority, without incurring His wrath and suffering
from His desolating judgments. "Blessed is the nation whose God is the
Lord."

At the time of the renewal of the Covenants, in 1743,
there were at least seven regularly organized Covenanter societies in Eastern
Pennsylvania, in each of which were ruling elders, as follows: Middle
Octorara, Lancaster County, with elders Samuel Irwin, Josiah Kerr,
and Robert Laughead. Pequea, Lancaster County, with elders Neal
McNaughton, William Ramsey, and Joseph Walker. Muddy Run, Lancaster
County, with elders Joseph Bell and John Brownlee. Lower Chanceford,
York County, with elders Samuel Hawthorne and Samuel Jackson. Paxtang,
Dauphin County, with elders James Brown, James Mitchel, and Andrew
Smith. Rocky Spring, Franklin County, with elders Christopher Houston
and James Willson. Rock Creek, Adams County, with elders Robert
McCullock and Thomas Wilson. No doubt many of these elders, and a large
number of the people, were present at Middle Octorara, and entered into
the proceedings of the solemn covenanting occasion.

We are indebted to the Rev. Dr. T. W. J. Wylie, of Philadelphia,
for the loan of this valuable publication, and to Miss Anna E. Willson,
of the same city, for its preparation for the press. We have endeavoured
to reproduce the original as it is spelled, punctuated, capitalized, and
italicized.

Trusting that this work will be of historical value to
all Covenanters, and interesting to all other readers, we give it circulation
in the hope of enkindling a flame of love for the glorious principles of
the Word of God, and arousing an interest in the great work of National
Reformation.

W. M. GLASGOW.

BEAVER FALLS,
PA., June 1, 1895.

THE

PREFACE

TO THE

READER.

Candid Reader;

It is no less than astonishing and amazing Condescension
in the everlasting God, to stoop so low, as ever to propose to enter into
a Covenant Relation with Mankind, who might justly have demanded of us
Obedience to his Commands, by his absolute Power over us, without any Promise
of Favour to us: Although in this, God's Condescension is Ineffable: yet
such is the Stupidity and Impiety of the most of the World, that they deprive
themselves of so high Honour, as to enter into Covenant with the Lord:
despising and rejecting this unspeakable Dignity, and Great Happiness,
that Scotland, England and Ireland, and some in America,
have been honored with; to dedicate and surrender themselves to the Lord,
by a most voluntary, free and deliberate Choice; to come under the Bond
of the most sacred and solemn Oaths, in the most religious Manner, devoting
their All to Christ Jesus, his Interest and Honour, the Advancement of
his Kingdom and Glory, and the Reformation of his Church by the Covenants
National and Solemn League. Although we do not suppose them to be the same
with the Covenant of Grace; yet we look upon them as another Obligation,
binding us to all the duties of a Christian Life, as well as to the Duties
which tend to a publick Reformation of the Nation, of which the Covenant
of Grace is the Spring and Foundation. It is necessary in this Preface,
to give you some Account of the reason of our withdrawing; and of the Necessity
of renewing the Covenants; of the Manner of it; and lastly, Remarks upon
some Pamphlets emitted.

First, We suppose it to be very necessary to give
an Account of the Reasons of our withdrawing from those called Presbyterians
in these Parts; because we are frequently branded with the odious Character
of Schismatics, Promoters of Divisions and Factions, Enemies to the Work
of Grace in the Land, and such like; and this, merely because we cannot
continue to join with them in their Errors, as we did formerly. Our Reasons
are such as these: 1st. Because it may be said, that if ever there was
any Foundation of a Presbyterian Church in these Parts, it is very corrupt,
and unsound in its very Foundation; which appears from two Things, (1.)
From their Acts, as in particular by an Act of the whole Synod in the Year
1729; which is like a constituting {6} Act, as appears by itself; and an
Act of the same Synod 1734, and in the Year 1736 of the Synod. Again, an
Act in the Year 1741, by a part of the Synod, met in the Name of one. These
Acts all agree with the Establishment of the Crown in the House of Hanover.
(2.) From there being no Alteration in the Constitution of the Church in
these Parts for the Better since the Revolution [1689], at which Time,
it is well known, that the Church was founded upon an Erastian Prelacy,
which by the true Presbyterian Religion is abjured. This is evident from
all the above-mentioned Acts; as also, from that self-contradicting and
erroneous Pamphlet, intitled, A Declaration of the Presbyteries of
New-Brunswick and New-Castle; printed in the Year 1743. Our second
Reason of with-drawing or receding from these pretended Presbyteries, which
we were in Communion with, is, Because of their unscriptural Terms of Church
Communion, to wit, They extend to all that they believe have Grace:
This is so commonly known to be their Term of Communion, that we suppose
that none will deny; and if they do, it can easily be proved from their
Print, Doctrine and Practice. In this term of Communion there are these
Evils, 1st. A making their Judgment the Rule of their Admittance of Persons
into the Church, and not the Word of God, which is a strange rule; for
either their Judgment must be infallible of Persons, or they are liable
to a Mistake; and if so, of one why not of all? And thus it ceaseth to
be a Rule which ought to be tolerated. 2dly. This Term of Communion agrees
not with the Word of God, which tells us, Matth. 13.29,30; Matth.
22.9-11; Luke 13.26. Then they shall begin to say, We have eaten
and drunken in thy Presence, and thou hast taught in our streets. 3dly.
It is an opening a Door for Error to creep into the Church; for it cannot
be denied, but there may be some pious Persons in the Church of England,
amongst the Baptists and Independents: Now, to admit such
into Church Communion, while they maintain their Principles, would be to
let in a Flood of Errors into the Church, and would render it a Babel,
rather than an orderly Church. A third Reason of our withdrawing
is, Because the most Part of Ministers and People do in plain Words deny
the Covenant to be formally binding upon us; and thus they may as well
deny them altogether; for if they have no Form, they can be no Covenants:
That they do deny them thus, is intimated in the Act of Presbytery at Middle
Octorara, April 14th 1742. It is further known, by many Sermons and
positive Assertions. For the rest of our Reasons of withdrawing from the
pretended Presbyterians in these Parts, we refer the Reader to a Book,
intituled, The plain Reasons for Presbyterians dissenting from the Revolution
Church, printed 1731; and to The Informatory Vindication, Head
4th, Page 74; in both which this Affair is spoken of, and clearly decided.

Head II. The Necessity of Renewing the Covenants
is to be spoken of, (1.) Negatively: The Renewing of the Covenants National
and Solemn League, is not essentially and absolutely necessary to Salvation;
No, no; for if so, then in the renewing or not renewing of them, would
be the very Hinge upon which Salvation or Damnation would turn; which God
forbid any should imagine; or that all that renew these Covenants, shall
be saved, and all that do not should perish. This would be grievous Impiety
indeed, to maintain any such Thing; and our doleful Experience plainly
proves, that several Persons which have renewed them, appear to be Strangers
to converting Grace; and undoubtedly, some that have not, are not so: But
this we are persuaded of, that every Person that faithfully renews these
Holy Covenants, and lives agreeable unto them, in Heart and Life, will
not miss of eternal Happiness. Again, neither does this Necessity of renewing
of the Covenants, flow from any coercive {7} or constraining Power in our
Day, either from the Civil Magistrate or Ecclesiastical Authority of this
corrupt Church, that all Neglecters and Despisers of this great Duty, would
lay themselves open to the Lash of Civil and Ecclesiastical Judicatories.
Alas for it! that we have no constraint this way: but to the Reverse of
this, to wit, to continue in the Breach of these holy Covenants;
there is Authority enough for this, such as it is; although we don't question,
if these two were put in execution for this End, but there would be Multitudes
then for renewing of these holy Covenants: The Mouths of many have confirmed
this; so that if it be a Duty to renew them, the Fear of Man keeps them
from it; and if it be a Sin to do it, yet the Civil and Ecclesiastical
Authority would persuade them to it: And this undeniably proves, whether
it be the Fear of God, or of Man, that prevails with them. Some think it
should be very awful, that the Civil Magistrate should, as such, use any
Power to prevail with Persons to this great Duty of renewing these holy
Covenants, or punish them for their Obstinacy therein; and not a few make
this their only Objection against a covenanted Reformation. Now, in order
to remove this grand Objection, let People consider, [1.] That the general
Part of Mankind looks upon it as no Injury to Men, for the Civil Magistrate
to make Laws against Thieving, Robbing, Uncleanness, Cursing and Swearing,
Lying and Sabbath-breaking, and the like; and to punish those that are
guilty of such crimes; although they may pretend Necessity or Conscience
in committing some of these Crimes; and how strange is it, that any should
imagine, that it is a Fault for Civil Rulers to make Laws for Persons,
Yea Nations, for covenanting with the Lord; and when they are broken for
the renewing of them, and obliging People to enter into them? And sure,
if the former be a Duty of Civil Rulers, which few that go under the Name
of a Presbyterian will deny, then certainly the latter cannot be a Sin
in Civil Rulers; for Covenanting even National, is as plain a Duty from
the Word of God, as keeping the Sabbath holy is, and as awful the Threatening
denounced against Covenant-breakers, as against Sabbath-breakers, they
being both grievous sins. Unless that Magistrates do use their Power for
the preventing of Errors, and for the Encouragement of vital Holiness in
Principle and in Practice, they are not such as the Word of God speaks
of, Isaiah 49.23, And Kings shall be thy nursing Fathers, their
Queens thy nursing Mothers. Rom. 13.3, For Rulers are not a Terror
to Good Works, but to Evil. [2.] Let People consider, that godly Rulers,
as Asa did punish for such Crimes, 2 Chron. 15.12,13, And
they entered into a Covenant to seek the Lord God of their Fathers, with
all their Heart, and with all their Soul; that whosoever would not seek
the Lord God of Israel, should be put to Death, whether small or great,
whether Man or Woman. Verse 16, And also concerning Maacah the
Mother of Asa the King, he removed her from being Queen, because
she had made an Idol in a Grove; And Asa cut down her Idol, and
Stamped it, and burnt it at the Brook Kidron, 2 Chron. 34.30-33. Thus
you may see, that it would be our great Mercy, if we had such Rulers as
would constrain us to our Duties of every Kind; especially now, when Ministers
and People are so exceedingly backward therein. There are few in this declining
Age, think hard to be constrained by the Ruler to do Evil, but to be constrained
to do Good, seems hard with many, because they have not been much exercised
this Way; and this makes good the old Proverb, That Custom becomes like
second Nature. And hence we have Ground to suppose, had we Kings to
rule in Righteousness, and Princes to decree Justice, few would be satisfied
with them. Again, the renewing of these Covenants is not necessary by way
of Merit; for when we have done all we can, we are unprofitable Servants,
Luke 17.10. {8}

2. Positively: the Necessity of renewing these holy Covenants
appears, (1.) From its being a commanded Duty, for Covenant-breakers to
return from their Backsliding. Jer. 3.14, Turn, O backsliding
Children, saith the Lord for I am married unto you. (2.) From this,
that Covenant-breakers are ranked by the Spirit of God amongst the vilest
of Sinners, Rom 1.31. Certainly if the Breach of Covenant is amongst
the worst of Sins, the Continuance in the Breach, can never lessen the
Sin, but greatly aggravate the Guilt of it. We know of no Way to forsake
this Sin, without renewing of these Covenants, because the Promise of Mercy
is to such as confess and forsake their Sin, Prov. 28.13. How a
person that is guilty of the Breach of these Covenants can forsake that
Sin, without a right Renewing of them, is strange: But some will say, We
will fly to Christ for Pardon for this Sin: Well, but how wilt thou fly
to Christ with this Sin in thy Bosom, and a Resolution to continue in it?
If so, thou comest to Christ with a Lie in thy right Hand, and mockest
God: For the Psalmist tells us, Psalm 66.18, If I regard Iniquity
in my Heart, the Lord will not hear me. You will say, they are National
Covenants, and therefore what can we do? The Nation will not join us, and
we are not a Nation. Answer, Tho' you are not a Nation yet certainly
you are a Part, tho' never so small; and as such, there is some Duty lieth
upon you to renew these Covenants, yea, even as much Duty as on any in
your Station; for in the Covenants every individual Person swears for himself
in his Station, to endeavour to prosecute the End and Design of the Covenants.
None can hinder another from doing his Duty unless by Constraint; neither
is there any Part, within the Book of God, that excuseth any Person from
doing this Duty, tho' there should not a Man join with him therein. We
are expressly commanded not to follow a Multitude to do Evil. Exod.
22.2. Elijah was faithful when he knew of no other Prophet. So was
Paul and many others. 'Tis dreadful that People should be so blinded
as to follow the Course of this World, and yet look for Salvation. (3.)
The Necessity of renewing the Covenant appears from the awful Judgments
which God threatens and pours out upon Persons for their Breach of Covenants.
Lev. 26.15, almost to the End. Deut. 31.20,21. (4.) The Necessity
of renewing the Covenants, appears both from Scripture Precedent and from
the Precedents of our Ancestors; as for Instance, the Covenant made with
Israel at Horeb, was renewed at the Plains of Moab,
by Moses, Deut. 29.1,9-15; by Joshua, Josh. 24.25; by Asa,
2 Chron. 15.13,14; by Jehoiada, 2 Kings 11.17; by Hezekiah,
2 Chron. 29.10; by Josiah, 2 Kings 23.2,3; by Ezra, Ez. 10.3;
by Nehemiah, Neh. 9.38. Some imagine that these were all new Covenants;
but if any unbiased Person would rightly consider these Scriptures, they
might easily find that they are all but one Covenant in Substance, by their
all engaging People mostly to the same Duties, to wit, to serve
the only true God agreeable to his Commands, and to oppose all kinds of
Idolatry. 'Tis true, there is some circumstantial Difference in them, yet
not such as altereth the Nature of the Covenants, so that they properly
can be termed new Covenants; as for Instance, the putting away of the strange
Wives and Children, is a circumstantial Difference. Again, we have the
Precedents of our renowned Ancestors renewing of the Holy Covenants, both
before and after the established Reformation, as at Edinburgh 1557,
at Perth 1559, at Leith 1560, at Air 1652, and again
at Lanrick and Lismahego 1666, and 1689, in Scotland,
again 1648 and 1649, again at Douglass 1712, by a small Number,
were renewed. And, (5.) The Necessity of renewing the Covenants appears
farther, from their being nationally broken, as they are National Covenants,
and their funeral Piles erected by ungodly Rulers in the chief Cities of
{9} the Kingdom with all imaginable Ignominy and Contempt; and thus they
have lien a long Time buried, and the most of People either hating the
very Name of them, or at least being ashamed faithfully to appear for them,
and the Duties contained in them, so that it is Time that all such as are
true Lovers of Zion's Prosperity, should use their utmost Endeavors
for the reviving and renewing of them. (6.) The Necessity of the renewing
of those Covenants is further evident by the different Bonds of Union between
England and Scotland, at this Time, and the Time of the purest
Reformation: In the Time of the purest Reformation, the Covenants National
and Solemn League, were the very Bonds of Union between them, as is evident
from the Covenants themselves, and from many Acts of Parliament establishing
the same: But now the Bond of Union, is that incorporating Union made in
the Year 1707, which are as Diametrically opposite the one to the other,
as Fire to Water, and Light to Darkness; for by the one, Persons are bound
to extirpate Prelacy, by the other, they are bound to maintain and uphold
Prelacy, as is evident by the Union itself: so that surely when there is
such direct Opposition made to our Holy Covenants, it is our unquestionable
Duty to appear for them, by a Renewal of our solemn Engagements to them.
(7.) Our own deep Perjury, Apostacy, and Backsliding from the whole of
a true covenanted Reformation, loudly call for our Renewal, together with
the Sins of the Age and Place where we live. (8.) Some of us earnestly
longing to partake of the holy Ordinance of the Lord's Supper, we looked
upon it as very necessary to renew the Covenants, as a very useful and
necessary Part of Preparation for that holy Ordinance to us that never
had renewed them before, and were lying under the heinous Guilt of Perjury,
which we knew no other Method how we or any of the Nation can free ourselves
from, without a solemn Renewal of them, and faithfully to endeavor to walk
agreeable to them in Heart and Life.

Head III. The third Thing to be spoken to, is a
Narration of the Manner in which this great Work was carried on: The aforesaid
Motives and Reasons, together with many others which might be advanced,
excited and prevailed with us to attempt this solemn and tremendous Duty:
altho we have just Ground to believe the Covenants never were publicly
renewed by such a poor unskillful and small Handful of People as we are,
since they were perfidiously broken, none of us having ever seen the like
done before; so that we have just Reason to wonder and be surprised; to
praise and magnify the Eternal and Glorious God, that he was not provoked
to make some remarkable Breach among us for our Sins therein: But when,
instead of the Execution of justice, the Holy God was pleased, through
Jesus Christ his dear Son, to shine upon several of our Souls with a reconciled
Countenance, and by shedding abroad his matchless love in our Hearts and
Souls in a plentiful Measure: Oh! what Ground have we continually to adore
and bless the Lord JEHOVAH, for his goodness to us? Warning being given
some considerable Time before the Renewal, of our Design, and several Days
set apart for Humiliation and Prayer, both in our private Societies and
in publick, in order to implore Divine Aid and Direction in this awful
Work; On Thursday the 10th of November, the People being
gathered, we began with Prayer to Almighty God; and that Day the Covenants,
and Confession of Sins and Engagement to Duties, and the Testimony, were
publicly read, not only for the clearer understanding of these Things,
but also that we might have the more suitable, deep, and abiding Impression
of the Holiness and Sublimity of that great Transaction we were to be employed
in. After Reading and Singing, a Sermon was preached from these Words,
John 11.56, What think ye, that he will not come up to the Feast?
From {10} these Words, 1st, It was enquired, the Kinds of Feasts.
2ndly, It was enquired, what was implied in seeking of Jesus at
the Feast? 3rdly, How a Person should know when Jesus comes up unto
the Feast. 4thly, Why Persons should enquire whether Jesus comes
up to the Feast? 5thly, The application.

As to the First, it was answered, That there were
two Kinds of Feasts, (1.) To the Body, as Esther 1.3, He made
a Feast unto all his Princes and Servants: This Kind of Feast was not
insisted on. (2.) It was Shewed, that there was a Soul-Feast, Psalm
63.5, My Soul shall be satisfied as with Marrow and with Fatness.
It was discovered, that sometimes the Soul was feasted: [1.] In secret
Prayer, as Hannah, 1 Sam. 1.13,18, Now Hannah she
spake in her Heart, only her Lips moved, but her voice was not heard: So
the Woman went her Way, and did eat, and her countenance was no more sad.
[2.] Family Prayer, as Cornelius, Acts 10.30,31. [3.] In the House
of God, Psalm 36.8, They shall be abundantly satisfied with the
Fatness of thy House. [4.] At Sacramental Occasions, Canticles
2.4, He brought me to the banqueting House, and his Banner over me was
Love. [5.] In Meditation, Psalm 63.6, When I remember thee
upon my Bed, and meditate on thee in the Night Watches. SECONDLY,
It was enquired, what is involved or implied in seeking of Jesus at the
Feast? It was answered, that it implied, (1.) A feeling Sense of the Want
of him, Matt. 9.12, They that be whole need not a Physician,
but they that are sick. (2.) Earnest Desire to find him, Psalm
42.1,2. (3.) The diligent use of all Means appointed by God for the obtaining
of him, Canticles 3.1-3. (4.) A constancy in seeking of him till
we find him, Canticles 3.4. (5.) A Love to him, Canticles
5.16, Yea, he is altogether lovely. (6.) An earnest care to keep
up Communion with him, Canticles 3.4, I held him and would not
let him go.

Thirdly, It was enquired how a Person should know
when Jesus comes up to the Feast? To which it was answered, (1.) When Jesus
comes up to the Feast, he perfumes it with his gracious Presence, Canticles
1.13, A Bundle of Myrrh is my well-beloved unto me; he shall lie all
Night betwixt my breasts. (2.) His Presence makes the Feast sweet and
pleasant unto the Souls of his Children; whereas when he is absent, it
is dry, jejune and tasteless; and hence is that Prayer, Canticles
4.16, Awake, O North Wind, and come thou South, blow upon my Garden,
that the Spices thereof may flow out. (3.) He revives the Soul when
he is present, Canticles 1.12. Psalm 62.5. (4.) Where he
is present he kindles a Flame of Love in the Heart to himself, Luke
24.32, And they said one to another, Did not our Hearts burn within
us while he talked with us by the Way? (5.) He feeds the Souls of his
Children when he is present, Canticles 5.1, Eat, O Friends, drink,
yea, drink abundantly, O beloved. (6.) Where Jesus is present, there
is a mutual Communion between him and Believers, Rev. 3.20, I
will come in to him, and sup with him, and he with me.

Fourthly, It was enquired, why we should seek for Jesus
at the Feast? It was answered, (1.) Because he is Lord and Master of all
Gospel-Feasts, Matth. 22.13,14. There is still a Want while the
Master of the Feast is absent. (2.) Because he hath promised his Presence
at his Feasts, Matth. 28.20, And lo! I am with you always.
(3.) Because he is the Sum and Substance of the Feast, John 6.35,
I am the Bread of Life: The best of Ordinances without Christ, is
but like Husks, uncapable to feed a gracious Soul. (4.) We should seek
to know whether Jesus is at the Feast, because he commands us to do so,
Psalm 27.8, When thou saidst, Seek ye my Face. (5.) Because,
if Jesus be not at the Feast, no real Good can be had at it. John
15.5.

Fifthly, In the Application, among other Uses,
there was also an Use of Examination, in which was discovered our necessity
of examining ourselves, whether Jesus {11} was come up, or likely to come
up to that Feast; inasmuch as we looked upon the solemn Renewal of our
Holy Covenants a necessary Part to us of our Preparation for partaking
of that holy Ordinance of the Lords Supper; and that so a double Obligation
lay upon us, to be at much Pains to know whether Jesus would come up to
us, and to know whether Jesus would come up to this Feast; because both
the Renewal of the Covenants and the Participation of the Lords Supper,
are a very solemn and near Approach unto God, and if Jesus be not with
us therein, no Good can be had to our Souls, but dreadful Guilt contracted.
For Marks to know whether Jesus will come unto this Feast, we were to have
Recourse unto these that were mentioned in the doctrinal Part of the Discourse,
and many other Marks of the Presence of Jesus. The Discourse was ended
with an Exhortation agreeable to the Text, to wit, To be very earnest
and diligent in enquiring whether Jesus would come up to the Feast, and
that from the Consideration, (1.) Of our absolute Necessity of his gracious
Presence, in order to be accepted in our Assays to serve him. (2.) From
the Consideration of the great Benefits of the gracious Presence of Jesus
with us. (3.) That it could be no true Feast to our Souls without him.

On Friday the 11th of November, after Prayer,
and reading and singing some part of a Psalm, a Sermon was preached from
these Words, Jer. 50.5, Come and let us join ourselves unto the
Lord in a perpetual Covenant that shall not be forgotten. After speaking
to the Context, and explaining the Text, the Doctrine was mentioned, to
wit, That it is the Duty of a christianized People to excite one another
to join themselves unto the Lord in a perpetual Covenant not to be forgotten.
1st, Covenanting was spoken of. 2d, It was enquired, whether
all Covenants, or any, be perpetual. 3d, Why some Covenants should
not be forgotten. 4th, Prove that it is the Duty of a christianized
People to excite one another to Covenanting. 5th, Applied the whole.

First, Covenanting was spoken of: A Covenant is
a Contract or Bargain between two Parties, by which each Party is bound
and obliged to fulfill whatever the Conditions of the Covenant are, if
lawful; and hence it is, that Covenant-breakers are ranked amongst the
most vile Sinners, Rom. 1.29-31. Covenants are of two kinds, Civil
and religious. (1.) Civil Covenants are such as that of Abraham
and Abimelech, Gen. 21.32. which was personal: and that of Joshua
and the Princes of Israel with the Gibeonites, Josh. 9.15,
which was national. (2.) Religious Covenants, of which there are divers,
not to mention the Covenant of Redemption made between the Persons in the
glorious Trinity, nor the Covenant of Works made between God and Man, nor
the Covenant of Grace made in and through Christ Jesus with the Elect as
his Seed. Again, there are religious Covenants, [1.] Personal, as that
of David, 2 Sam. 23.5, Although my House be not so with
God, yet he hath made with me an everlasting Covenant, ordered in all Things
and sure. This Covenanting is a personal Dedication of a Person, Soul
and Body, to the Lord and his Service; in which the Person enters into
solemn Covenant Vows and Engagements, to take God the Father for his reconciled
Father through Jesus Christ; God the Son for his alone Saviour, Prophet,
Priest, and King; God the Holy Spirit for his alone Sanctifier, Comforter,
and Director in all his Ways; to endeavour to give an universal Obedience
unto the whole revealed Will of God in all his behaviour. This Kind of
Covenanting is so necessary, that we suppose few adult Christians are ignorant
of it, if any; and not a few have written their Covenants between God and
their own Souls. There seems to be a Family Covenanting spoken of in Scripture,
Joshua 24.15, But as for me and my house, we will serve the Lord.
Tis a wonderful Mercy where the whole Family enters into Covenant with
{12} God, and are in any Measure steadfast therein. [3.] There is a National
Covenanting spoken of in the Word of God, as in our Text and Context: the
Children of Judah, and the Children of Israel joining together,
2 Chron. 15.13,14; 2 Kings 11.17; 2 Chron. 29.10;
2 Kings 23.2,3; Neh. 9.38. There never was any Nation, but
the Nation of the Jews and this Realm, that were so highly honored,
as for the whole Nation to enter into Covenant with the Lord; and yet,
alas! how little does the Generality of this Nation think of this unspeakable
Dignity! how many slight it! yea, how many look upon our National Covenants
as a Yoke of Bondage, as if it were a Bondage to come under the most solemn
Vows imaginable, to appear for God and his Cause, and against his Enemies?
That which our renowned Forefathers gloried in as their greatest Honour
and Happiness, we in this corrupt Age, do grievously despise, which discovers
what base Spirits we are of, that delight more to be in League with the
avowed Enemies of Gods Glory, than with himself.

The Second Thing proposed, was to enquire whether
all or any Covenants be perpetual? Answer, (1.) Negatively, all
Covenants are not perpetual: for there may be, and undoubtedly have been
Covenants made for a limited time, as well as Bargains or other kinds of
Contracts, which may be made for a Day, a Week, or a Year, or for ever,
or so many Years as is agreed upon in the Bargain, Contract, or Covenant.
(2.) Positively, some Covenants are perpetual: as for Instance, the Covenant
spoken of in our Text: This Word perpetual, being one of the Terms
of the Covenant, it cannot but be perpetual; yet the Word is not to be
taken here according to its utmost extent, to wit, Never to have
an End; for there neither is nor can be any National Covenant in this Sense
perpetual, because there is no Nation without End; So that by a perpetual
National Covenant, we are to understand the Covenant to remain in Force
while the Nation remains a Nation, or any of them: These are necessary
to be in Covenants to make them perpetual; their Nature or Terms, their
Agreeableness to the Word of God; without either of which they cannot be
so. [1.] Because if the Terms or the Nature of the Covenant be limited
to a short Time, it cannot exceed its Limits, because the Time of its binding
Force is expired, and it continued no longer. [2.] If the Covenant be not
agreeable unto the holy Word of God, it cannot be perpetual; because no
Covenant, Contract, or Bargain can bind us to Sin: for every Sin is a Breach
of the Divine Law, 1 John 3.4, Sin is the Transgression of the
Law: And the Wages of Sin is Death, Rom. 6.23. And this is evident,
because the Law of Men must be subject to the Law of God, and that from
the Subordination of Causes: And thus our holy Covenants, National and
Solemn League, discover themselves to be perpetual and of constant Obligation
upon this Realm. [1.] By their being National in their own Nature, as is
plain from themselves, and so had the Power of the Nation to confirm them.
[2.] By the Terms of them, as appears from several Sentences in the Covenants.
|1.| The National, towards the latter End of it, which is as follows, And
finally being convinced in our Minds, and confessing with our Mouths, that
the present and succeeding Generations in this Land, are bound to keep
the aforesaid National Oath and Subscription inviolable. Again, We therefore
faithfully promise for ourselves, our Followers, and all under us, both
in publick and in our particular Families and personal Carriage, to endeavour
to keep ourselves, &c. |2.| From the first Paragraph in the Solemn
League and Covenant, which is as follows, "That we and our Posterity after
us, may as Brethren, live in Faith and Love, and that the Lord may delight
to dwell in the Midst of us!" [3.] That these Covenants are perpetual,
and of a constant binding Power over this Realm, is further evident by
their {13} Agreeableness to the holy Word of God; that they are so, few
who call themselves Presbyterians deny; yea, we know of none that ever
did or can prove them to be otherwise.

The Third Thing proposed, was to shew why some
Covenants ought not to be forgotten. (1.) Because some Covenants (as has
been said) are of a perpetual Nature, and should not be forgotten: it being
at least a Step towards, if not the actual Breach of a Covenant, to forget
it: and hence the Israelites are warned, Deut. 4.23, Take
heed unto Yourselves, lest you forget the Covenant of the Lord your God,
which he made with you, and make you a graven Image. (2.) Because it
is a great Loss for a Person to forget his Covenant; for then he forgets
the Covenant-Obligations that he lies under, which is very fearful; and
thus prevents himself of keeping the Covenant, and lays himself under that
dreadful Guilt of Covenant-breaking, of which, see Romans 1.29,30.
(3.) Because it is a great Benefit rightly to remember our holy Covenants:
Tis a Means to make us watchful, both to endeavour to do the Duties the
Covenants require, and shun the Sins which they forbid. (4.) Because forgetting
our Covenants made with God is a great Dishonour to him, and no less than
a forgetting of the Lord in some Measure, with whom the Covenants are made,
Psalm 50.22, Now consider this ye that forget God, lest I tear
you in pieces, and there be none to deliver.

The Fourth Thing proposed, was to prove, that it
is the Duty of a christianized People to excite one another to enter into
a Covenant with the Lord; Covenanting being a Duty in itself. (1.) All
the Scriptures that require us to be helpful to our Brethren in spiritual
Things prove this Doctrine. (2.) The Practice of the Church and People
of God proves it, Jer. 50.4,5, In those Days and in that Time,
Saith the Lord, the Children of Israel shall come, they and the Children
of Judah together, going and weeping: they shall go and seek the Lord their
God; they shall ask the Way to Zion, with their Faces thitherward; Saying,
Come let us join ourselves to the Lord in a perpetual Covenant that shall
not be forgotten. We are Commanded to walk in the Footsteps of the
Flock, Canticles 1.8. (3.) Our own Backwardness to Covenant with
the Lord proves the great Need that we have to excite one another unto
this great Duty: we are such dull and lazy Creatures, that we have much
need of something to quicken us to our Duty.

The Fifth Thing proposed, was the Improvement:
(1.) Hence we may be informed, that if ever it was the Duty of a christianized
People to excite one another to enter into Covenant with the Lord, it is
certainly now in this perjured, blood-guilty, apostate and backslidden
Age, in which our Zion is laid desolate, like the Church of old,
Psalm 80.12-14. (2.) Hence we may be informed what dreadful Guilt
there lies at the Door of pretended Presbyterian Ministers in particular,
above others in this corrupted Age, who cannot deny but that we are the
Offspring of Apostates, neither can they prove that ever either we or our
Fathers have returned from this Apostacy since our holy Covenants were
deceitfully broken; yet although they well know that this awful Sword of
Apostacy has been raging in this Realm above fourscore Years, few or almost
none of them have ever to this Day set the Trumpet to their Mouths faithfully
to warn poor Souls, of this Soul-murdering, God-provoking, and God-dethroning
Sword; Yea, instead of warning their People of this, whatever Light any
of their Hearers obtains either by ancient Writings or otherwise, of this
Sword; they are unweariedly industrious Night and Day, to put that Light
out, by Sophistry, and perverting of Gods infallible Word, if possibly
they can; and hence it will be found, that almost the Universality of the
pretended Watchmen in this declining Age, are {14} guilty of the Blood
of Souls, Ezek. 3.17,18; Ezek. 33.2-10; Isa. 56.10-12;
Isa. 9.15,16; Hosea 5.1. (2.) Use, There is just ground to
lament, that Persons in all Ranks and Stations, are so far from exciting
one another to join ourselves to the Lord in a perpetual Covenant; that
almost every one in his Station, according to his Capacity, appears evidently
to use their utmost Endeavours to mar and hinder one another in this great
Duty of National Covenanting, or of a renewing of the same; which Tears
of Blood are too little to lament for this terrible and grievous Defection.
Oh! have we not just cause to join with the Prophet, Jer. 9.1-3.
This unquestionably is the Day of Jacobs Trouble, and a Day in
which he is very small; very few lying all Night between the Porch and
the Altar, and crying, Lord! wilt thou not spare a Remnant: Lord! how
long shall it be so! When wilt thou return unto these Desolations, and
beautify Zion with thine own gracious Presence, and let thy Priests be
clothed with Truth and Righteousness, that thy Saints may shout for Joy.
Use (3.) With which the Sermon was concluded, was an Exhortation to this
long neglected Duty of exciting one another, to join ourselves to the Lord
in a perpetual Covenant not to be forgotten, which might be enforced by
many Moves: [1.] From the Lawfulness of Covenanting personally, family,
and national, as hath been proved. [2.] From the Necessity of exciting
one another to this Duty; we being all in a great measure Strangers to
it, and very backward to such a sublime Work. [3.] From the great Difficulty
of rightly entering into Covenant with the Lord or a renewing of our Covenant.
[4.] From the Example of the People of God in our Text and Context. [5.]
From the Becomingness of the Thing, for Christians to be exciting one another
to Duties.

It is necessary to acquaint the Reader here, that at the
Renewal of these holy Covenants there was only one Minister or Preacher,
and he only recovering out of great Sickness; so through bodily Weakness,
frequent Unwellness and Multiplicity of Businesses, could not write but
very short and imperfect Notes of the Sermons preached at that Occasion,
and some Notes that were written were lost; and thus you have but some
Hints of two of the Sermons which were then preached; and no more is here
designed to give, than Hints of them, and these mostly depending upon the
Memory: so that there may be some Things here which were not then spoken,
and many not here which were spoken.

But to proceed in the Narration: After Prayer, and singing
a Part of a Psalm again, the Confession of Sins, and Engagement to Duties,
the Testimony and the Covenants were publicly read; and as to the Confession
of Sins, and Engagement to Duties, we do not imagine that we have particularized
every Sin that we are guilty of, or every Duty that we are bound to perform;
but we have mentioned such publick Sins and Duties as did then occur to
our Minds, which both we and others were guilty of, and bound to, besides
that Confession of Sins and Engagement to Duties contained in our Westminster
Confession of Faith. Again, as to our Testimony, although it may appear
strange at this declining Age, Yet we dont suppose that any Part of it
will be found inconsistent with the Word of God, or with the faithful Testimonies
of the witnessing Remnant: The Lawfulness of holding or lifting up a Testimony
against the Abominations of the Age and Place in which we live, is proved
from Gods Word. Rev. 12.11, And they overcame by the Blood of
the Lamb, and by the Word of their Testimony, and they loved not their
Lives unto the Death. A faithful Testimony is twofold; a witnessing
against prevailing Corruptions, and for the Cause of God. The Time when
there is a Necessity for those that would be faithful {15} to God, and
to their Generation, to lift up their united Testimony, is, when Error
and Immorality overspread both Church and State; that their very Constitution
is corrupted, or when the Generality of the Members of Judicatories either
Civil or Ecclesiastical are corrupted, that they shut the Doors of their
Judicatories against the right Exercise of Government; in such Times and
Circumstances there is no other Method for the smallest Number to be faithful
to God and the Generation, but by joining and lifting up a Testimony against
the Corruptions that abound; and for the right Regulation of Judicatories.
(1.) That when the very Constitution of Judicatories is corrupted, and
it is but in vain to use any other Method than lifting a publick Testimony
against them, by the smallest Number, is plain from the Word of God, Job
14.1, Who can bring a clean Thing out of an unclean? Not one. James
3.11,12. Now that the very Constitution of Judicatures is corrupted, he
that runs may read it, and from a corrupt Fountain nothing but corrupt
streams can flow; for the Effect can never be more noble than its cause.
(2.) Where the Generality of the members of Judicatures are corrupted,
there is no other Method can rightly be used but by testifying against
them in a separate Way. Titus 3.10, A man that is an Heretic,
after the first and second Admonition, Reject. 2 Thes. 3.6. Such Persons
will not give Ear, nor suffer themselves to be reclaimed, but shutting
the Doors of their Judicatures against all Supplications or Entreaties
for their Reformation: Mocking, deriding, and abusing of the Presenters
of them; it appears plain, that there is a loud Cry at this Day for faithful
Testimonies against the abounding Corruptions. As to the Covenants there
is no material alteration made; for only the Names of several Ranks of
People that did not join with us in the Renewal, and Names of Places were
left out, not as some People imagine, to cut them out of the Covenants
or any Obligation to them, but only to discover that such did not join
with us in the Renewal of the Covenants, although we are far from imagining
but it was their Duty as well as ours. As to the Supreme Magistrate, we
have writ in the Margin our Minds. The Covenants were renewed by Solemn
Swearing to them, with an uplifted Hand to Almighty God: During the Time
of reading the Testimony, and Renewal of the Covenants, the Sword was drawn.
About this there are many Conjectures: Some imagine that the Sword was
drawn for fear of Man, but this is certainly false; again, some pretend
that it was drawn in Rebellion, and such like Notions; but the Reason of
the Swords being drawn at that Time was: (1.) Because no War is proclaimed
without a drawn Sword, and there is no Reason that this should be singular
in this particular. (2.) Because our renowned Ancestors were constrained
to draw the Sword in the Defence of their own Lives, and for the maintaining
of a true Presbyterian Covenanted Reformation. On the Account of this alone,
to wit, their adhering unto a true Presbyterian Reformation, they
were persecuted by that cruel Tyrant Charles the Second, by taking
away their Lives, if they would not forsake their Religion, and turn with
the Tyrant; and they choosed rather to draw the Sword in Defence of their
Lives and their Religion, than to relinquish their Religion: And our drawing
of the Sword, is to testify to the World; that we are one in Judgment with
them, and that we are to this Day willing to maintain the same defensive
War in defending our Religion and ourselves against all Opposers thereof,
although the Defence of these should cost us our Lives, or any Thing that
is most dear to us; and this we have sufficient Warrant for, Psalm
94.16, Who will rise up for me against the Evildoers? Or who will stand
up for me against the Workers of Iniquity? If these be not Evildoers,
who punish Persons for adhering to the true Cause of God, we know {16}
not who are. Matth. 10.28, And fear not them which kill the Body,
but are not able to kill the Soul: but rather, fear him which is able to
destroy both Body and Soul in Hell. Luke 22.36, And he that hath
no Sword, let him sell his Garments and buy one. Acts 4.19,20; Rev.
12.11. (3.) The third reason why the Sword was drawn at the Time, was,
because it hath been the Practice of the faithful witnessing Remnant, to
renew the Covenants with a drawn Sword, and we are commanded to follow
the Footsteps of the Flock, Canticles 1.8. We look upon those who
resisted unto Blood, striving against Sin, to be the only true Flock of
Christ in their Day; and as such we desire to follow their Example in this.
This War is not offensive, but defensive: not for falling upon Persons
to take away their Lives, but a defending our Religion and ourselves from
all unjust Assaults of others; which is allowable unto every Creature that
hath Life.

Head IV. Some Remarks are to be made upon the following
Pamphlets: 1st, Upon that Piece (entitled, The Declaration of
the Presbyteries of New Brunswick and New Castle:) Remark (1.)
By this Piece the Westminster Confession of Faith is ridiculed and
slighted; which appears [1.] From their asserting in the Eighth Page, That
no Part of the Twenty-third Chapter of the Confession of Faith is
to be understood as opposite to the memorable Revolution, and the Settlement
of the Crown of the three Kingdoms in the illustrious House of Hanover.
And hence it is evident, that no Part of the Twenty-third Chapter of the
Confession of Faith, is to be taken as it is; for every Paragraph
of this Chapter is directly opposite in plain Words to the Settlement of
the Crown in the Way and Manner that it was then done: In the first Paragraph
it is said, that Magistrates are for the Glory of God and the publick Good,
for the Defence and Encouragement of them that are good, &c. And neither
of which can be said, according to Gods Word, that Settlement is; it being
Prelacy, the known Invention of Men. In the second Paragraph tis said,
they ought especially to maintain Piety and Justice, &c. And what Agreement
is betwixt this and the Sacramental Test, that pretended Liberty of Conscience,
and the like, let him that runs read. In the Third Paragraph it is said
of Civil Rulers, that it is their Duty to preserve Unity and Peace in the
Church, that the Truths of God be kept pure and entire; that all Blasphemy
and Heresies be suppressed, all Corruptions and Abuses in Worship and Discipline
be prevented or reformed: If these Things are not opposite to the Settlement
in that House, it is hard to tell what is opposite. In the last Paragraph
it is said, that Infidelity or Difference in Religion doth not make void,
&c. By the Settlement of the Crown, no true Presbyterian can be admitted
to it; and in short, no other Person but Episcopal Persons alone; which
proves to a Demonstration, that Prelacy is the Claim of Right to the Throne;
that is, without professing Episcopacy, no Person can be admitted there,
let their Rights or Qualifications be what they will. This Sentence is
frequently advanced as a Reason for Subjection unto the present pretended
Magistrates; but according to the Claim of Rights, it can be no Reason,
because by it not only Infidels, but also all Persons, of whatever Persuasion,
except Episcopals, have no Access to the Throne; and thus it overthrows
this Reason; for if no Person have Access to the Throne but Episcopals,
which is undeniable, then no Person can be a Magistrate without either
being of the Episcopal Persuasion, or that complies therewith by their
subjection to Prelatical Laws. If no Part of this Chapter is to be understood
opposite to the Revolution and the Settlement of the Crown in that House,
how can any of the Chapters be opposite? For it is probable, that there
is no Opposition or Clashing of {17} one Chapter against or with another.
So there is a manifest Overthrowing of all the Thirty-three Chapters, and
an awful Slur cast upon that worthy Assembly that professed that they had
cast off Prelacy, and turned from it. Yet if this Declaration be right,
they have only drawn up Articles of Faith agreeable to Prelacy, or at best
one Chapter, which either must agree with the rest or else clash with them,
either of which to charge upon such a Venerable Assembly, seems a very
bold Attempt. [2.] That the Westminster Confession of Faith is ridiculed
and slighted by this Declaration, appears further from the Words of the
11th Page, with some in the 12th, which are such as these: Only we would
not be understood to mean as if every particular Direction and Circumstance
contained therein were of necessary Obligation upon us, as that for Instance,
we must always begin publick Worship first with Prayer, much less than
we can now pray for the same afflicted Queen of Bohemia, &c.
Tis observable, that in the 11th Page they acknowledge, that the Directory
directs to the right Manner of performing the publick Worship, and yet
here denies that this is binding on them; which appears strange, that the
right Manner of performing publick Worship should not be binding on them;
It seems as if they allowed themselves to be wrong; which doth not agree
with Godliness. Again, it is a vilifying of the Assembly, plainly intimating,
that they spent Time in vain, giving needless Directions; and a ready Method
to cause Persons to slight their Labour. As to the praying for the afflicted
Queen of Bohemia, there seems to be a Parallel of this in the sacred
Records, Ephes. 6.19, And for me, &c. Can any be so extravagant
as to suppose, that because Paul is now dead, that this Part of
the sacred Records is lost; and not binding upon us? Or, that we are obliged
to pray for the dead? Surely either of these would be a gross Abuse of
the holy Word of God: The plain Meaning must be, that this is a Command
for us to pray for such as are faithful Ministers, as he was: So in the
Instance above, if we know of any truly reforming, or truly reformed Queen
or Queens, we are directed to pray for her or them in their Affliction
in particular. Again in the same 12th Page, they say, We do not see why
Persons of Quality should on that Account be exempted from performing of
the worship of God themselves in their own Families, more than others.
Confession of Faith, Page 393, is this, It being always free for Persons
of Quality to entertain one approved by the Presbytery, for performing
Family Exercise. And in other Families where the Head of the Family is
not fit. Again, in the Declaration in the same Page, And the Meeting
of Persons of divers Families therein disapproved, are not to be understood
of private Societies, &c. Confession of Faith, in the foresaid Page,
At Family Worship a special Care is to be had that each Family keep
by themselves. Let the unprejudiced Reader consider, what Ground there
was for such Explications, or rather a perverting of the Directory, and
see if the Whole of this Declaration be not a plain Ridiculing of the Confession
of Faith, and endeavouring to render it Odious in the Eyes of the People;
and Oh! how contrary is this to the Duty of faithful Presbyterian Ministers:
God knows they may blush to assume the Name of Presbyterian Ministers.
(2.) The Second Remark, is the direct Contradiction in this Declaration
to itself; in the 8th Page, they plainly assert, that no Part of
the 33d Chapter shall be understood as opposite to the Revolution, and
to the Settlement of the Crown in the House of Hanover; and in the
same Page they assert, that Jesus Christ is the alone King, Head, and Lawgiver
of his Church, which is his peculiar, spiritual, and free Kingdom, so as
none have Authority and Right to give Laws and Ordinances to his Church,
as such, but himself only. [1.] From this it is evident as {18} any Thing
can be by Words, that these pretended Presbyteries steadfastly adhere unto,
and are a Part of the Revolution Church; the abominable State of which,
the Contrariety of its State unto the State of the true Reformed Presbyterian
Church of Scotland, and the Reasons why true Presbyterians should
separate from this Revolution Church, we refer the Reader unto a Book,
(entitled, The plain Reasons for a true Discovery of these Things.)
[2.] The direct Opposition of these Sentences appears in this; the one
asserts that Jesus Christ alone is the Head and Lawgiver of the Church;
the other, although not in express Words, yet in Substance, that the Supreme
Magistrate is Head and Lawgiver to the Church; for, according to the Settlement
of the Crown in the House of Hanover, it is so, as is undeniable
from the Coronation Oath of William Henry and from the 37th Article
of the Church of Englands Faith: and agreeable to these they have
instituted Archbishops, Bishops, and many other Orders, of their own Invention,
kneeling at the Sacrament, crossing in Baptism, Prayers, Christmas, the
Sacramental Test, Tithes, Oaths, and Abundance of other Things. This palpable
Clashing of Sentences must of necessity flow from one of these Things:
either 1st, From profound Ignorance of the real Distinction and
plain Difference between the State of this Revolution Church, and the State
of the true reformed Presbyterian Church of Scotland. Or 2d,
from dreadful Sophistry, by mingling of Prelacy and Erastianism with the
true Presbyterian reformed Religion; that by this Mixture, Antichrists
Wares may sell the better, and that People may thereby be blindfolded,
and continue in their State of Apostacy; either of which King of Teachers
is awful, Matth. 15.14, And if the Blind lead the Blind, both
shall fall into the Ditch. Col. 2.8, Beware lest any Man spoil you
through Philosophy and vain Deceit, after the Traditions of Men.

2dly, Some Remarks upon a Satire, termed Animadversions
on Mr. Craigheads Reasons of receding from the Judicatories of this
Church, by Mr. Samuel Blair. Remark 1st, in general upon
the Piece; and (1) the Author hath not used common Manners in his Performance,
had his Writing been the most rustick Person in the Province; this is so
evident through the whole Piece, that any Person that hath common Sense
may easily perceive it; but this perhaps may be owing to the Badness of
his Cause, or something worse; and much less hath Mr. Blair wrote
in a Christian Manner, Matt. 5.22, But I say unto you, that whosoever
is angry with his Brother without a cause shall be in danger of the Judgment;
and whosoever shall say to his Brother, Raca, shall be in danger of the
Council, but whosoever shall say, Thou Fool, shall be in danger of Hell
fire. Although he speaks of the Meekness and Gentleness of Christ,
yet how little does his Writing savour of it, but rather of that Warmness
of Spirit which he speaks against. (2) Mr. Blair says frequently,
that Mr. Craigheads Reasons are groundless, although they include
in them a Testimony for the Presbyterian reformed Religion, a Discovery
that the very Foundation of the Church in these Parts is corrupt, and proved
it to be so, by their own Acts and Scripture, and yet not one Word advanced
to prove them groundless, either from the Word of God or from any Part
of the Confession of Faith, except some few Words out of the Directory,
which are only brought for the Vindication of one of their Number, but
only his Say-so to prove all, which tis too manifest, that Mr. Blair
knows, that many People take his Word, instead of the Word of God; which
implicit Faith may pass amongst Papists that are bound to believe what
the Priest saith; but tis very opposite to that which the Spirit of God
commends the Bereans for, when they had an inspired Apostle preaching
to them, Acts 17.10,11. It is very awful when Persons Say-soes
{19} passes current for Proof: and it evinceth either the Weakness of the
Person, or the Unsoundness and Rottenness of the Cause, that it will not
bear the Touch-stone of Gods Word to prove it by. 3d, Remark, is
Mr. Blairs Vindication of Errors, or his endeavouring to do so;
as for Instance his endeavouring to vindicate those Acts of a pretended
Synod in his Piece: Now speaking of which, by many People were so abhorred
for their Erroneousness, that they were ready to leave those that they
had owned for their Ministers, until the pretended Synod was constrained
to do something to pacify the People; although what was done, was nothing
but a blindfolding of them. Again, his vindicating of that erroneous Piece,
termed their Declaration; and that Piece he wrote in Vindication of Mr.
Whitefields Errors, many of which he confessed himself were Errors.
Many other instances might be given of his Endeavours to cover or vindicate
Errors, which is exceedingly dismal. 4th, Remarks upon particular
Places. And 1st, Upon some Places that appear to be false: (1.)
Page 7th, whereas he declared to the World in the most open and publick
Manner, that he separated himself from us, before ever he gave the Presbytery
the least Account that he had any such Thing in his Thought. All the Ground
that we Know of, that Mr. Blair hath for this Assertion, is, because
Mr. Craighead did not go to his Sacrament that Year; and we have
equal Ground with him upon this Account, to assert, that he separated from
us the Year before, who was not with us at our Sacrament: But this would
be but a false Foundation to build the Assertion upon in either Sides.
But that this Assertion is entirely false, is plain, by Mr. Craigheads
giving in the Reasons of his withdrawing from the Presbytery, and that
he was not separated from them; for if so, to what Purpose would it be
to have given Reasons for that which was done already? Nay, if he had actually
separated from them as unsound, what had they to do to receive his Reasons?
Or how could he have offered the Reasons to them, much less propose Terms
to them, with his Reasons of Re-union with them? (2.) Mr. Blair
says, Page 12, speaking of the Civil Magistrate, But that he may punish
Persons merely for entertaining erroneous Principles, is a groundless,
unreasonable Notion. Here is a wonderful criticizing upon a Word which
it will in nowise bear; for a Person cannot be known to Men, that he is
erroneous, unless he discover it either by Word, Profession, or Practice:
And it is manifest, both by the Words cited in the 8th Page of the
Preface, and from the Act itself in the 7th Page, that it is the
professing of Errors that is intended by what is said. But this is much
like the false Gloss that the Author puts upon many Things. Besides his
endeavouring to vindicate that erroneous Act of the pretended Synod, as
he did Mr. Whitefields Errors, Mr. Blair saith, Page 23,
And that he will be accountable to no superior Judicatory on Earth. That
is directly false; for never such a Word hath he written, spoken, or come
into his Thought; but the Reverse is Truth, to wit, That we look
upon ourselves, all of us, accountable to any faithful Judicature superior
to a Session of the true Reformed and Covenanted Presbyterian Church
of Scotland, or any Part of it: and should look upon it as a great
Privilege to enjoy the Opportunity of any such Judicatory. 26th
Page, The Author saith, It is false in Fact, that the Generality of Ministers
and People took these Oaths that were imposed in King Charles 2ds Time.
This indeed looks something arrogant like, for a Person to assert a Falsehood
on another, without any Ground or Shadow of Proof: Tis admirable what
all this proceeds from! But tis too plain, that neither good Manners,
good Parts, or Truth is regarded; to wit, That what the Author asserted
was false, appears from Mr. Wodrows History, which he hath had
the Opportunity of, Vol. 1, pag. 22,23, concerning the Oath
of Allegiance; pag. 26, {20} of an Instrument assertory of the Kings
Prerogative; page 278, of the Bond of Peace, this generally signed;
pag. 287 and 308, of the Indulgence: Appendix, pag. 124 of
the Oath of Supremacy; pag 173,174, of a Bond concerning Wives,
Children, and Servants, and Cottars: Vol. 2, pag. 193,194,
of another Oath; pag. 436 of the Oath of Abjuration, and another
Command for taking it, pag. 176 and 495. Persons were condemned
to die for refusing the Oath of Allegiance, Supremacy, and Abjuration.
Hence you may perceive, that not only the Generality of Persons, and in
all Ranks took these Oaths, Instruments, Tests, Bonds, but almost the Universality
of Persons, except such as opposed them, all which were but few in Number
in respect of Compliers. 5th, Mr. Blair saith, page 33, If
Mr. Craighead so swears to the Directory, he must pray for all in
Authority, especially for the Kings Majesty, &c. This doth not appear
like Truth (1.) Because the Directory must agree with the Covenants, they
being received by the same Assembly that composed it: The Covenants expressly
bind People to Magistrates in Defence of the true reformed Presbyterian
Religion, and not to the opposite of it. (2.) Because there is no Parallel
between the Persons which used Authority then, and now; for they were then
only endeavouring to bring in Prelacy, and vigorously opposed; and now
it is established by a Law, on the Ruins of a Presbyterian Religion: There
is also a wide Difference in the Rights to rule, and in their Qualifications
to rule. 6th, Page 35, How unjust is it in Mr. Craighead
to talk at this Rate, as if we denied Part of the Confession of Faith,
&c. That they do deny Part of the Confession of Faith, their own Declaration
and their publick Acts doth evidence. And in the same Page, Mr. Blair
saith, And he Knoweth that we maintain and preach the true Gospel of Jesus
Christ, &c. Had Mr. Blair said, He knew that they maintained
some Gospel Truths, and preach from the Word of God sometimes, which is
true in itself, we could agree in this, but not as he writes; for tis
evident, that they maintain many Errors, such as, their Terms of Communion,
and others: Things in many of their Sermons are false, as is too evident;
as for Instance, several Things in two Sermons at White Clay Creek,
one at Poque, another at Paxton, and the frequent explaining
the first Part of the 13th Chapter of the Romans. 7th, In
the 26th Page, he saith, One that will say this, for any Thing he knew,
he may say any Thing thats contrary to all Experience. Let any unprejudiced
Person consider how ill this Passage agrees with the Word of God, and how
much it looks like a direct Contradiction of the Words of Christ Jesus,
Matth. 23.29-37. The Pharisees pretended Love to the holy
Prophets by building their tombs: So the pretended Presbyterians, they
pretend Love to the Martyrs and Covenanted Cause, by professing that they
were right in dying for it, and that it is agreeable to Gods Word; yet
never employed Pen nor Tongue in the Vindication of it: But both are employed
in Opposition of it, as is undeniable from the Piece before me, and from
the Sermons mentioned, and many others. (2.) The Pharisees say,
If they had been in the Days of their Fathers, they would not have been
Partakers with them in the Blood of the Prophets. Our Author says,
Do we swear that the King is the only supreme Judge in all Causes? Do we
subject ourselves to be governed by Diocesan Bishops in our ministerial
Office? He might have added, Do we shed the Blood of the Covenanters? Mr.
Blair cannot have just Ground to deny, that he and the Generality
of his Associates are the Children of them that did all these Things; or
hath he or any of his Adherents forsaken that same Course of Apostacy,
Perjury, Blood-guiltiness, and Backsliding, that their Forefathers walked
in when these Things were done? Again, Mr. Blair and his Adherents
own Subjection {21} to the Person that is sworn to be the supreme Judge
of all Causes Civil and Ecclesiastick and joins with them many Ways which
have actually sworn so; they join in Subjection to them, Confederacy with
them, in praying for them, and in endeavouring to vindicate their Right
to exercise Power, and the Goodness of the Exercise. How this agrees with
2 Chron. 19.2, the judicious Reader may judge, and whether, according
to the Law of God and Man, there is much Difference between Mr. Blair,
his Adherents, and those that did swear all these Things. Again, Mr. Blair
cannot on any Ground deny, that Diocesan Bishops have a great Hand in the
Government of the Realm; and if he should, that common Proverb proves it,
No Bishop, no King. Now, that all the members of the pretended Presbyteries
of New Brunswick and New Castle, that call themselves Ministers,
do submit their Ministry to the aforesaid Government, their own Declaration
is a certain Proof of. Again, it cannot be denied on any just Ground, that
some who join with Mr. Blair, that are under the Character of Ministers,
Magistrates, and common People, who have used no small Endeavours to incense
and exasperate those that have the Management of the Government in their
Hands, against those that only profess the true Presbyterian reformed and
Covenanted Religion, and that only approve of that Practice which is agreeable
thereto, and conformable to the same. If the Truth of this be called in
Question, the Names of not a few of the Persons that have done so can be
produced, and the Persons with whom they have dealt for this End. Now,
it is difficult to tell how such Persons in their Stations can come nearer
the shedding of our Blood, until they come to the Action itself; the Want
of which is evident to a Demonstration, is not for Want of Will to do it,
but for Want of Power, Permission, or Opportunity: But Glory for ever to
our glorious King and Lawgiver, that hath taught some of us to hold our
Lives beyond the utmost Line of any created Being, and not to fear them
that kill the Body. May the blessed God forgive these unhappy Creatures,
and convince them of their Sin. 8th, Mr. Blair saith, page
44, Only that I know, Mr. Craighead saw this Explication long before
he published these his Reasons. Mr. Blair had need to comment on
this Passage, to keep it from downright clashing with what he said concerning
Mr. Craigheads Separation, page 7, for there he saith, That
in the most open and publick Manner he had separated from them, when Mr.
Craighead had only not gone to his Sacrament. And here he asserts,
That he had seen the Explication long before he published his Reasons;
whereas the Truth is, that the Reasons were publicly read before the Presbytery,
such as it was, and left amongst them, either a Day or two, before Mr.
Craighead heard or saw the Explication, to the best of his Memory:
And, if that was not a publishing of them, it is wonderful, unless it must
pass like many Things else, that they were not published because Mr. Blair
says so, which is a very slender Proof, when his Say-soes evidently contradict
one another, although, upon a Review of the Remarks made upon Mr. Gilbert
Tennents Letter, we find no just Ground to justify them, they savouring
too much of Grace being the proper Term of Communion; which is agreeable
unto that corrupt Principle that we have imbibed, and too long continued
in.

3dly, Some Remarks upon a Preface emitted by Mr.
Samuel Finlay in a Book concerning the Moravians, Remark
1, Page 4th, Here is one who finds not half the Delight and Pleasure in
the whole System of Divine Revelation as in one single controverted Point,
viz. of the Solemn League and Covenant? (1) This is exceeding rash
judging, very contrary to the Word of God, Matth. 7.1-5. (2) It
is a notorious Falsehood, which the holy God and several of our own Souls
are Witnesses unto. Had the Author in this the common Exercise of Reason,
{22} he would have been afraid to utter such a bold and presumptuous Assertion:
for certainly, at best he hath asserted that, which, if it were true, none
but God alone could determine, who only knows the Secrets of all Hearts;
which discovers the Assertion to be only ridiculous, and upon a right Reflex
Thought, cannot but appear unto the Author himself to be a manifest Falsehood.
Remark 2, is of that odious, groundless and directly untrue Comparison
used by the Author in Pages 4-6, betwixt true Presbyterians and the Moravians.
That it is no less than what is said, the Author himself undeniably proves,
Page 8, But let none mistake me, as if I set the Moravians and
those who insist on the Covenants on the same Level in every Thing, or
that real Christians can as readily be on one Side as the other: No, the
latter have infinitely the Preference, because they hold the Truth of Religion;
but the Moravians corrupt it wholly. Let the Reader pause a little
here, and consider if the Author hath not plainly laid himself open to
that Doom, Luke 12.47, And that Servant which knew his Lords
Will, and prepared not himself, neither did according to his Will, shall
be beaten with many Stripes. It is very wonderful how the blessed God
overrules Persons, whose plain Design is to overturn the Cause of God,
and yet sometimes are extorted to witness for God against themselves; as
it is evidently the Case of the Author, who hath clearly asserted, that
the Covenanters hold the Truth of Religion without Reserve, whereas he,
against his own Light, discovered by his Acknowledgement, opposeth and
ridiculeth this very Religion, comparing the Moravians and the Professors
of it together. How ill this Practice doth agree with Jude 3, It
was needful for me to write unto you, and exhort you, that ye should earnestly
contend for the Faith which was once delivered unto the Saints. Remark
3, the Author asserts, Page 6,7, That the Grounds of Mr. Craigheads
Separation are such as the Scripture will not warrant a Separation upon.
This he doth not prove by any Scripture, or any Thing but his Say-so; which,
alas! too evidently appears to be of no great Value. That there was just
enough Ground of Separation, appears from the Treatment that Persons met
with, merely for endeavouring to vindicate a true reformed Religion, and
to prevail with them to comply with it. Most in the Province have heard
the Epithets Persons have had given them on this Account, such as, Divisive
Persons, Marrers of the Work of Grace, and such like; which are a plain
Proof, that the Doors of pretended Ecclesiastical Judicatories are fast
shut against any Thing like a true Reformation of the Church, and that
she is fundamentally corrupted, and that, while she remains so, there is
no other Method that is in the Power of the smallest Number to do, agreeable
to the Word of God, and the true covenanted reformed Presbyterian Rules,
but by withdrawing or receding from this Harlot Church. See the Informatory
Vindication, Head 4th, and the Book termed the Plain Reasons.
Remark 4. Page 7, he hath set the Case in such an unfair Light, yea false
Light, &c. If such an Accusation be just, when the Author doth not
give the least Instance or Proof of the Case being perverted, let the judicious
and impartial Reader judge, or how little Weight should be given to such
Assertions. 1 Tim. 5.19.

Remark 5, saith Page 7, speaking of Christs Cross, His
is made ready to my Hand. The Author might be asked, Whether that did
not look like a Cross that was made to his Hand, when he was stopped in
the Exercise of his Ministry until he took an Oath? Can any say, that this
was a Cross of the Authors own making? Or again, Can any say, that it
was no Cross, if he was truly preaching Christ, and could not have Leave
to continue therein without taking the Oath? Which appears to be the Case
by his own {23} Report. Now the question is, Whether, according to the
Authors own Words, in describing the Cross of Christ, that was not the
Cross of Christ to which he had nothing to do but take it up? Surely it
looked very like the Cross of Christ, although he found a Method to escape
it; yet not the Glory of God, nor his own, Matt. 10.39, He that
findeth his Life shall lose it. Whether the Fear of Man did not prevail
above the Fear of God, in that Affair, the Reader may judge. Remark 6,
The Author boasts much, Page 8, That he hath drawn the Sword, &c. It
appears, that the Author hath not well remembered, 1 Kings 20.11,
Let not him that girdeth on his Harness, boast himself as he that putteth
it off. Tis too common for young Soldiers to brag of their Valour,
before they well know what they are about; which is small Prudence: There
is little Ground of boasting of a drawn Sword, when the Point thereof is
turned in towards the Bowels of the Person that wears it. If the Author
will boast of such an Exploit, that he hath girded on his Sword, and resolves
to continue the Combat, although it is turned to his own Bowels, let him
remember still, that Self-murder of all Murder is the worst.

4thly, Some Remarks upon a small Piece, entitled,
The Examiner examined, by Mr. Gilbert Tennent. Remark 1,
Page 120, Mr. Tennent saith, My Soul abhors the sordid Meanness
and contracted Views of Bigotry and Party Zeal. If Mr. Tennent,
by Party Zeal, understands the making of Factions or Parties, in Opposition
to the true Cause of God, that his soul should abhor; this is very agreeable
to the Word of God, from Rom. 16.17, Mark them which cause Division
and Offences, contrary to the Doctrine which ye have learned, and avoid
them: But if he means, any Party, though right and honest to the Cause
of God, separating themselves from all Churches that are fundamentally
corrupted, as hath been proven that the pretended Presbyterian Church in
these Parts is, and that they zealously contend and strive to maintain
and uphold that Party, though never so small, and oppose all other Parties
without Exception; to say, that his Soul abhors such a Party, which appears
to be his Meaning, he may as well say, His Soul abhors Obedience to Gods
Commands; for as there is but one true Church, so we are commanded to contend
earnestly for the Faith once delivered unto the Saints, Jude 3, and
we are commanded to withdraw from every Brother that walks disorderly,
2 Thess. 3.6. Bigotry properly signifieth Stiffness or Obstinacy in that
which is either wrong, or not worth the striving or contending about; and
so cannot properly be applied to Persons contending for the true Cause
of God; For in this we cannot be too vigorous. Remark 2. In the same Page
Mr. Tennent says, That Mr. Craighead who was formerly in
a State of Union with us, but having more Zeal and Positiveness, than Knowledge
and Judgment, hath schismatically broken Communion with us, and adopted
the rigid Cameronian scheme. (1.) As to the Reverend Mr. Richard
Cameron, who was as true and faithful to the Cause of God as any one
in his Day, and who valiantly sealed the true covenanted reformed Presbyterian
Cause with his own Blood, in the Field of Battle, which he had professed,
from whom true Presbyterians have been frequently termed Cameronians
by some to this Day; although tis true that some that did go under this
Name, and appeared steadfast until William Henry came to the Throne,
by whom they were deceived and carried away from the Truth, to follow him,
and yet retains the Name of the Cameronian Regiment; and it may
be, that Mr. Tennent means by rigid Cameronians, those who
continued steadfast in the Faith, and did not turn away with William
Henry, and the rest that were corrupt. (2.) It appears plain, that
Mr. Tennent disowns that he or those that join with him, are of
the Cameronian Scheme, that is, are true Presbyterians; for this Mr. Cameron
was, as hath been said, and well {24} known to be such: And Mr. Tennent
asserts, that Mr. Craighead was in the Union with them, but hath
broken off Communion with them, and adopted the rigid Cameronian
Scheme; which is an undeniable Evidence that he doth not look upon himself,
or any of his Brethren in the Ministry that joins with him, as of this
Scheme, or it would be absurd to say, that Mr. Craighead had broken
Communion with them, and adopted the rigid Cameronian Scheme, if
it was the Scheme that they had adopted whilst Mr. Craighead was
with them. But lest Persons should not rightly understand that Mr. Tennent
had entirely renounced the true Covenanted and Reformed Presbyterian
Religion by that which is above, in the same Page he saith, I think
the Reverend Mr. Whitefields Observation in one of his letters
concerning the covenanting Scheme, is very just and true, viz. That
it is too narrow a Foundation to build any great Superstructure upon.
Those Words are so clear a Confirmation of what is said above, that it
would be but Abuse of Time to endeavour to make it more plain than his
own Words have done; for he that runs may read it; And it is to be hoped,
that neither he nor any of his Party will henceforth, until they change
their Profession, be so bold and presumptuous as to assume the Name of
true Reformed Presbyterians; and if they should, that others would
not discover themselves to be so profoundly ignorant of a true reformed
religion, as to believe them, until they change their Profession, or this
will witness against them, that they believe a Lie, as the Word
of God tells us Persons will do when left by him, 2 Thess. 2.11,
which appears to evident to be the common Condition of the most of this
adulterous Generation. Tis remarkable, that Mr. Tennent charges
Mr. Craighead with being a Schismatick, because he broke
Communion with them, and turned to the Cameronian Scheme; and now,
because this is frequently charged against those that would be faithful
in this adulterous Generation, it is not unnecessary to shew the Falseness
of this Charge; which will appear if we consider these Particulars; and,
(1.) That the Generality of both Ministers and People which profess themselves
to be of the Number of the true reformed and covenanted Religion, as is
without Dispute clear from the common Practice of Ministers binding Parents,
when their Children are baptized, to the Christian reformed Religion as
founded on the Word of God, and more briefly summed up in the Confession
of Faith, &c. Which proveth, that when any Person can find upon certain
Grounds, that neither himself nor any of those he joined with, doth truly
maintain the true covenanted Presbyterian Religion, which they pretend
to profess; certainly it must be a false Charge to them, to term him a
Schismatick, who only turned from Corruption unto the very Religion which
he before professed. Now, that the Generality of neither Ministers nor
People do maintain a true covenanted reformed Presbyterian Religion,
is evident by the pretended Acts of pretended Synods and Presbyteries,
together with the Pamphlets spoke of in this Preface, &c. (2.) It appears
plain from the express Word, who are the Schismaticks in this Case, to
wit, Such as cause Divisions, Contrary to the Doctrine that we have
learned, Rom. 16.17. That the covenanted reformed Presbyterian
Religion is the Doctrine that we have learned, is evident by our baptismal
Vows, and our professing that Religion; and thus you may clearly see from
the Word of God, that they only are the Schismaticks who swerve from this
Doctrine: So, if Mr. Tennent, and all that continue in Apostasy
with him, from the Truth of God, rightly considers the express Word of
God, that he and all his Associates are guilty of that grievous Charge,
being Schismaticks; as is also evident by the Writing of many ancient faithful
Divines, such as Mr. Rutherford, and many others. Again, that seems
to be an awful Sentence spoken by Mr. {25} Whitefield, and confirmed
by Mr. Tennent, That the covenanting Scheme is too narrow to build
any great Superstructure upon. Mr. Tennent might be asked, If that
be a narrow Foundation, whether it be any narrower than the Word of God
directs to? Or whether he or any that take part with him can prove it to
be so? It is indeed too narrow to come and go in from one to another, or
to admit of any maintained Errors, Corruptions, or Lusts, on which account
it is despised and rejected commonly by erroneous Persons, and such as
cannot endure to curb their Corruptions, nor bear with that which would
bridle them. Again, the Author might be asked, If its being a narrow Scheme
doth not make it look like the very Path which Christ directed to? Matth.
7.13,14. Remark 3, In the same Page Mr. Tennent saith, That he
highly approves of the catholick generous and noble Sentiments of the very
Rev. Dr. Bates and Mr. How, who observe a just Medium
between two dangerous Extremes of a rigorous Severity upon the one Hand,
and perilous Laxness on the other! This Catholicism, which is so highly
applauded by Mr. Tennent, doth not seem to agree well with the Word
of God, which tells us, there is one Body, one Spirit, one Hope, one
Lord, one Faith, one Baptism, Eph. 4.4,5. How inconsistent this Scripture
is with that Catholicism, let the Reader judge. Again, what can be the
Reason that Mr. Tennent, in the same Page, blames Mr. Craighead
for being of a censorious Temper? If it be for condemning Persons for maintaining
Errors, this is what the Word of God directs to; A man that is an Heretick,
after the first and second Admonition, reject, Titus 3.10. If it be
for condemning all to be graceless, but such as join a Covenanted Reformation;
the Reverse of this he maintains, to wit, That there may be gracious
Persons of several other Professions; but, it is as certain, that the most
gracious Persons are liable unto Errors in Principle as well as in Practice;
and wheresoever either are to be found, they ought to be opposed though
they were in one like Peter, for faithful open Reproofs are better
than secret Love, Prov. 27.5. It is fit to warn the Reader, that there
is a Book, a small Quarto, which is exceedingly erroneous; which
is fathered upon Mr. Shields, the Author of The Hind let loose,
and of other valuable Pieces; but he is not the Author of that awful Piece,
as is evident from a Book entitled, The Informatory Vindication,
and a Book entitled, The Life and Death of Mr. James Renwick;
but two Apostates were its Authors, viz. Linning and Boyd.

Before we would conclude this Preface, it will not be
amiss to let the Reader know, that at the latter End of the Seventh Point
of our Testimony, that Persons by Inadvertency may mistake our Designs
in our saying, that we adhere unto the whole of our Testimony as it is
stated, declared, and vindicated in our Informatory Vindication;
whereas by the whole of our Testimony here, we only understand so much
of our Testimony as is contained in this Book, termed the Informatory
Vindication, and by stated, declared, and vindicated, we understand
as it is here held forth, and agrees with the rest of a true covenanted
Reformation. Again, we would warn the Reader; whereas we, through Forgetfulness
(and to our shame we may speak it) that almost none of us hath been long
accustomed to lift up a Testimony against the Corruptions of the Times;
we have in the Body of our Testimony neglected to testify in particular
against the Pretender; and therefore, being sensible of our Neglect in
this respect, and in particular at this Time, because we hear, that his
Votaries have been or are endeavouring to bring him into some Parts of
this Realm, in order to establish him under the Name or Title of Supreme
Ruler in this Realm; and we being in some measure sensible, that it is
our unquestionable Duty in the Sight of the Heart-searching God, we {26}
being a Part of this Realm, though never so small and minute, to testify
against this Person in this Procedure in the most publick Manner that we
are capable of; and therefore, we would desire, with a single View
unto the Glory of the great and eternal God, the real Good and Benefit
of the whole Realm, a faithful Discharge of our Consciences, and for the
Satisfaction of the Well-wishers of the Realm, we do in our own
Names, and in the Name of all that shall adhere to us, lift up this
our publick Testimony, declaring, protesting, and testifying against
him who is now called the Pretender, and is reported to be the Son of the
old Pretender, viz. He that pretended to be Prince of Wales,
and took that Name to himself of King James the Eighth; the above-mentioned
Pretender we do, as above, declare against his having any legal Right or
Title to the Throne of Great Britain, or to any Place of Power or
Trust either civil or ecclesiastical, or in any one Part of this Realm,
or any that adheres to him; and that, 1st, Because of his Popish
Principles. 2dly, Because as far as we know, he hath no Scripture
Qualifications to sway the Sceptre over a covenanted reformed Nation; and
we look upon ourselves as bound in Duty to oppose him, and all that join
him, in any Enterprise of the like Nature, in our Station and Condition,
as we have Opportunity, with our utmost Skill, bodily Strength and Activity.

To conclude, Reader, it may be that your Patience
is almost worn out, as indeed long Prefaces for common are very tedious;
but there was such a Variety of Things to be hinted at, that it could not
be much, if almost any Thing abbreviated or shortened; and now, Reader,
consider, if downright Prejudice hath not blinded your Eyes, if this be
not the true Cause of God that is minted and aimed at, although in exceeding
Weakness and great Imperfection; Yet see if real Honesty and Integrity
may not be found in it. And, O Reader! despise it not on the account of
its uncomely Dress: Remember a right Observation of the Substance is what
Readers ought to be taken up more about, than Words or connect Sentences,
although it is our Misery, that many in this corrupt Age take more Notice
of the Elegancy of Words, and the neat Connection of Sentences, than they
do to that which is insisted on. Now, Reader, perhaps thou hast had a view
of several Things which thou hast never heard before; and therefore, as
thou expects to appear at the Bar of a Heart-searching God, consider what
thou hast read, and improve it, lest it rise up in Judgment against thee.

Farewell.

A ſolemn Acknowledgment of publick Sins,
and Breaches of the National Covenant,
and Solemn League and Covenant.

WHEREAS, We, after due Examination,
being convinced in our own Conscience by the Word and Spirit of God, of
the Bindingness of the National Covenant, and Solemn League and Covenant,
and of our Duty to renew the same; and likewise that we find ourselves,
together with our Fathers, to be guilty of the Violation of these holy
Covenants; therefore we find it our Duty, to adhere to the Confession of
Sins and Engagement to Duties, expressed in the Westminster Confession
of Faith; together with the Confession of the following sins, and Engagements
to Duties, which more particularly concern us, and the Age in which we
live.

First, And above all we desire to lament and bewail,
before God and the World, upon the Account of the apostate, perjured and
blood-guilty Condition of Church and State.

2dly, We desire to lament and bewail that Heaven-daring
and God-provoking Sin of that cruel Tyrant Charles the II, of his
cruel Parliament, and those that adhered to him, in breaking and burning
in an ignominious Manner by the Hand of the Common Hangman, our holy Covenants.

3dly, We desire to lament and bewail the forming
of all those iniquitous Laws for the dethroning the Presbyterian Government,
and for the erecting of a Prelatical Government, to the Destruction of
the Cause and Interest of Jesus Christ; and particularly that abominable
Act Rescissory, which is yet unrepealed, as a standing Evidence of the
deplorable State of the Nations; which Act Rescissory properly signifies
a repealing or disannulling of all former Acts made in favour of the covenanted
Reformation.

4thly, We desire to lament that horrible and cruel
Sin of shedding the Blood of the Saints; which Blood is yet crying for
Vengeance to be poured down from Heaven upon all Breakers, and Continuers
in the Breach of these holy Covenants.

5thly, We desire to lament over the dreadful Treachery
and Deceit of him that was termed King William, by his setting himself
in the place of God, and his usurping Christs Royal Prerogative, by his
taking to himself a Headship over the Church, and Government of the Consciences
of Men, which is due to God alone.

6thly, We desire to lament over that pretended
Liberty of Conscience; which we cant but look upon as an opening of a
Flood-gate for almost all Kind of Errors and Heresies, which have crept
into the reformed Nations in this Adulterous Age.

7th, We desire to lament before the Lord that horrid
Abomination of pretending to forgive Murder, and tolerating of Witchcraft,
which are both contrary to the Word of God; and we look upon it as our
Misery that the State to this Day is never altered for the better, but
rather for the worse, since the Time of the unhappy Revolution.

8thly, It is also Matter of our Lamentation, that
the Presbyterian Ministers left their former Constitution in the Reign
of that cruel Monster Charles the II, and embraced that Idol of
Gods Jealousy, viz. Charles the II, in the Room of Christ; and
in Obedience to his Sinful Commands, swearing all those sinful Oaths which
he and the {28} Government framed and imposed upon them, for the utter
Subversion of the Presbyterian Interest, and the Commencement of abjured
Prelacy; as particularly that Oath of Supremacy and of Abjuration, and
all other Tests, Oaths, and Bonds or any Thing of the same Nature.

9thly, We desire to lament, that the aforesaid
Ministers accepted the Indulgences first and last, that is, they ceased
from their Ministry at the command of Charles the II, and again
at his Command, preached agreeably to his Command, which Command was to
preach nothing in Favour of a Presbyterian Government or nothing against
Prelacy; which plainly discovers that they have forsaken their former Husband,
and as a Demonstration of their spiritual Adultery, are joined in Marriage
Contract with the above-mentioned Idol, instead of God the Creator.

10thly, We desire to lament, that at the Time of
the Revolution, they went backwards an Hundred Years; to establish their
Church upon the Footing of an Erastian Supremacy; which plainly discovers,
that the Church in the Time of the Revolution was established upon the
same Erastian Supremacy upon which the Church in the Time of the Indulgency
was established; and it is also evident, that the Church in the Time of
the Revolution was under the former Restrictions in respect of her Doctrine,
as is evident by their Formulas, wherein they are sworn to preach
nothing against the then Establishment, and that there is no Alteration
in the State of the Church since the unhappy Revolution.

11thly, We do lament, that the Generality of People
in all Ranks, have complied, encouraged, and assisted and joined with both
Church and State, in these pernicious and God-provoking Courses.

12thly, We also lament, that we have all been tainted
with the former abominable courses; and that the State of the Church in
these American Parts differs nothing from the State of the Revolution
Church for the better, but rather for the worse; which the Acts of Synods
and Presbyteries in these Parts makes it evidently appear.

13thly, We desire to lament over the promiscuous
and corrupt Communion of Ministers and People, that they joined with all
that they imagined were Christians.

14thly, We desire to lament over all Kind of Errors
and Immoralities that abound in this corrupt and apostate Age.

15thly, and lastly, We desire to lament,
that we have continued so long in a Confederacy with the Upholders of all
the above-said Abominations, and that our Zion is in such a low,
shattered and distressed condition, the Lord having covered the Virgin-Daughter
of Zion with a Cloud in the Day of his fierce Anger. {29}

A ſolemn Engagement to the Duties contained in our National and Solemn League and Covenant.

THERE being no Promise for the Pardon
of any Sin, without Confession and a real Forsaking; therefore we do promise
in the Strength of Almighty God, to perform the following Duties, in Opposition
to the forementioned Sins.

1st, We are convinced in our Consciences by the
Word and Spirit of God, that it is our Duty to witness against all Encroachments
upon the Royal Prerogatives of Jesus Christ, and in particular, these Heaven
daring Sins of Popery and Prelacy.

2dly, We look upon it as our Duty to separate ourselves
from the corrupt Constitution of both Church and State, and not to touch,
taste, or handle these Abominations, lest by partaking with them in their
Sins, we be made Partakers with them in their Plagues.

3dly, We look upon it as our Duty, to endeavour
the advancing and promoting the Power of this true reformed Religion against
all Ungodliness and Profanity, and the securing and preserving the purity
thereof, against all Kind of Errors, Heresies, and Schism, as namely, Independency,
Libertinism, Anabaptism, Antinomianism, Arminianism, Socinianism, Quakerism,
Erastianism, Deism, Moravianism, and that awful Error of pretending
to live without Sin, and yet being notoriously wicked, and that abominable
Catholicism, to wit, our former mongrel Church Communion.

4thly, We shall also study more Sincerity, Uprightness,
and Heart-Integrity in the Worship of God, and shall not satisfy ourselves
with the Form of it without the Power and Spirituality, which God the alone
Object of religious Worship, doth require.

5thly, We shall likewise, by all lawful Means,
endeavour, that true Presbyterian Church-Government in Kirk-Sessions, Presbyteries,
Synods, and General Assemblies, may be recovered in its former Purity,
established upon its proper Basis and Foundation, the Word of God, and
that it may be freed from all Encroachments and Invasions made thereupon
by the Powers of the Earth and Hell.

6thly, and lastly, We resolve through the
Strength of Almighty God to promote and maintain the Whole of the Reformed
Presbyterian Religion, in all the Parts and Branches of it, in Opposition
to all Errors and Immoralities of whatsoever Nature or Kind. {30}

The Declaration, Proteſtation, and
Teſtimony of a ſuffering Remnant of the
Anti-Popish, Anti-Lutherian, Anti-
Prelatick, Anti-Eraſtian, Anti-Lati- tudinarian,
Anti-Sectarian, true Preſ- byterian
Church of Chriſt, in America.

WE for our own Sins, and the Sins of our Fathers, being
given up of a long Season by the righteous Judgment of God, to go on in
Apostacy, Perjury, and Defection from our reformed and covenanted Principles,
have now come to be convinced by the Word and Spirit of God, of this our
heinous Guilt, together with the Sin of all these that have gone on in
the like pernicious backsliding Courses, and as an Evidence of our unfeigned
Repentance and true Reformation, we do, in the Strength and by the Grace
of God, lift up the following Testimony.

First, We find ourselves under a Necessity from
the Word of God, and from a true covenanted Reformation and our baptismal
Vows, by this our Testimony, in the Name of our Lord Jesus Christ, to declare
a defensive War against all Usurpers of the Royal Prerogative of
the glorious Lamb of God: against all Usurpers of an unscriptural Power
over the Church of Christ, or the Consciences of Men; against all Maintainers
and Helpers of these or any of them; all Continuers in Subjection to them
or Connivers at them; the Partakers or Partners, by the Law of God and
Man, being equal with the Thief in Transgression. We also declare, that
we look upon ourselves as bound both by the Law of God, and the Law of
Nature, to endeavour to defend our religious Liberties wherewith Christ
hath made us free, and our Bodies and Goods, from all kind of false Impositions,
Intrigues, Snares, treacherous Deceitfulness, or whatever kind of perverse
Dealing of any of them, with our best Skill, Power, bodily Strength and
Activity.

2dly, We profess sincerely to own and adhere to
the true Reformed Presbyterian Religion, in Doctrine, Worship, Discipline,
and Government, as it is contained at large in the word of God, the Old
and New Testaments, and briefly summd up in our Westminster Confession
of Faith, Catechisms larger and shorter, Sum of Saving Knowledge, Directory
for Worship, Propositions of Church Government, and to our Covenants National
and Solemn League; as also to the Acts and Declarations of the Church of
Scotland, agreeable to the above said Confession of Faith and Covenants,
and especially the Acts and Declarations of General Assemblies in purest
Times of the Church, namely, between the Year of 1638, and 1649, inclusive;
also all Protestations and Declarations before and after that Time, agreeable
to those abovesaid, that were made by those who opposed the Defection from,
and overthrowing of our covenanted Reformation; and to all the faithful
Contendings for and Testimonies to the Truth, Interest, and Prerogatives
of Jesus Christ, of old and of late, by Ministers and Professors, in Opposition
to all Errors, Popery, Prelacy, Superstition, Heresy, Schism, Sectarianism,
Erastianism, Profanity, and whatever is contrary to sound Doctrine and
the Power of Godliness, and maintaining of which noble Cause, our renowned
Ancestors and faithful Martyrs judged worthy of their dearest Lives and
precious Blood, to seal and confirm the same to Posterity. {31}

3dly, We lift up our Testimony against Charles
the I. his Conduct in maintaining of a War in Opposition to the carrying
on of the Work of Reformation and Liberties of the Parliament, together
with all that gave their Countenance or Assistance to him therein; We do
approve of all the just Ends and Endeavours of the Parliament, in carrying
on a true Reformation.

4thly, We do testify against the Motion made by
Cromwell to the General Assembly of the Church of Scotland,
that they would receive into Ecclesiastical Authority, and give their Assent
to his receiving into Places of civil Power, such as formerly had been
laid aside by lawful Judicatures, on the Account of Disaffection to, and
Opposition of a true Reformation; with which Motion Six Hundred of the
aforesaid Assembly fell in, which occasioned three Hundred of the abovesaid
Assembly to give in a Protestation, by Mr. Cant and Mr. Rutherford
in the Year 1651, against such Steps of Defection, whose Conduct we heartily
approve of in this affair.

5thly, We do testify against the Conduct of Charles
the II. in making Application to the Parliament, for Liberty to read the
Service-Book in his own Family; to which the Parliament complied, as an
Evidence that they had left the Purity of the attained to Reformation,
and made a Speech to the Parliament to this Purpose. What a Loss it was
that they were deprived of the Benefit of several Person of great Parts,
merely upon the Account that they could not comply with the Covenants;
which the Parliament also complied with (as is plain from Wodrows
History) which was the opening of the Flood-gate to all that Apostacy,
Perjury, Tyranny, and Bloodshed that ensued through the whole of his reign,
and his Brother Yorks. We do also testify against all his Abominations,
and all compliers therewith, whether in Church or State, and in particular
against the Indulgences first and last.

6thly, We do also testify against James
Duke of York his having any legal Right to rule over this Realm,
by Reason of his Popish Principles: Likewise we join our Testimony given
against the Duke of Yorks abominable Anti-Christian Toleration
by that faithful Minister and Martyr of Jesus Christ, Mr. James Renwick,
January 16, 1688.

7thly, We likewise join our Testimony to the taking
up of arms for the Defence of the Gospel, and Preservation of their Lives
at Bothwel and Airs-Moss and all other Places, for the same
Cause; We likewise join to all the faithful Testimonies and Protestations,
Declarations, and Contendings, for Promoval and Defence of Reformation,
and against Defection, and have been given and acted in Scotland,
since the Year 1650, to this very Day; particularly the faithful Protestations
given by the honest Protesters against the perfidious publick Resolutions
at St. Andrews, July 18.1651, and at Edinburgh, July 21,
1652; the Testimony given by the faithful Ministers of the Gospel in the
Provinces of Perth and Fife, to the covenanted Work of Reformation,
and against Oliver Cromwells abominable Toleration in October,
1658; the Testimony published at Rutherglen, May 29, 1679; the Declarations
published at Sanquhar, June 22, 1680; at Lanark, January
12, 1682; at Sanquhar, May 28, 1685, August 10, 1692, November
5, 1695; May 23, 1703; at Lanark, November 7, 1727, January
10, 1738; the Paper found upon that faithful Martyr of Jesus Christ, Henry
Hall of Haughead, at Queens Ferry, June 3, 1680. The Paper
found upon that faithful Minister and Martyr of Jesus Christ, Mr. Richard
Cameron, at Airs-Moss, July 22, 1680; the Protestation against
the Scots Congregation at Rotterdam, November 28, 1683; and
all other faithful Testimonies given by Martyrdom upon Scaffolds, Fields
and Seas, or otherwise, by Banishment, Imprisonment, Stigmatizing, Tortures,
Finings, {32} Confinings, or Sufferings any otherwise, for their faithful
Adherence to the Word of God and Scotlands covenanted Work of Reformation:
We own the faithful Writings of Mr. George Gillespie and Mr. Hugh
Binning against sinful Association and Confederacy with Idolaters,
Infidels, Hereticks, Malignants, or any other Enemies of Truth and Godliness;
and also the faithful writings and Warnings of Mr. John Brown and
Mr. Robert McWard, and others, against Charles Stuarts Church-renting
Reformation-ruining Indulgences; and finally, we adhere to the whole of
our Testimony, as it is stated, declared and vindicated in our Informatory
Vindication, except those expressions in the Second Edition concerning
her that was termed Queen Anne, who is there termed the Princess
of the Land; which we all deny, that either she or any of the Constitution,
could be Princes or Princesses.

8thly, We likewise state our Testimony against
the Installment of William Henry because he had neither national
nor scriptural Qualifications, but exactly contrary thereunto, as doth
plainly appear from Deut. 17.15; Exod. 18.21; 2 Sam.
23.3,4; Neh. 7.2; Rom. 13.3,4. As doth also appear from our
National and Solemn League and Covenant, and from the best human Laws that
ever past in any Nation concerning the Qualifications of the civil Magistrate,
as Act 8, Par. 1; Act 99, Par. 7; Act
23, Par. 11; Act 114, Par. 12 of King James
the 6th; Act 4, Charles I, and Act 15 and Act
26, Par. 2, Charles II. And by the laudable Practice of this
Realm, in refusing the Crown and Government to Charles II, until
he swore and subscribed the National and Solemn League and Covenants, and
obliged himself to prosecute the Ends thereof, in his Person and Family,
and through his Dominions: First, As it likewise doth appear from
the Persons making a Choice having actually and practically forfeited their
Rights so to do, because of their many outrageous Murders committed on
the People of God, although under the Pretence of Law; whereby they became
guilty of their Blood: And thence, for which they were lying under the
Sentence of Death by the Law of God, and by the Laws of these Nations which
were conformable thereunto; it doth likewise appear, from his being an
outlandish Lutherian sworn Prelatick, the Head of Malignants, and
Protector of Sectarian Hereticks, and established Head of the Church in
Opposition to Jesus Christ.

9thly, We do likewise enter our Testimony against
George the I. his having any legal Right to rule over this Realm,
because he being an outlandish Lutherian; and likewise against George
the II. for their being sworn Prelaticks, the Head of Malignants, and Protectors
of Sectarian Hereticks, and Electory Princes of Brunswick, in choosing
of new Emperors, which is their giving their Power to the Beast; and for
their Confederacy with Popish Princes, directly contrary to the second
Commandment; and for want of their Scriptural and national Qualifications,
as is above said; and for their being established Head of the Church by
the Laws of England.

10thly, We likewise state our Testimony against
all that shall succeed them under these Limitations to the Crown.

11thly, We would not be understood so as to reject
the Powers that are ordained of God in his Word; which powers are a Terror
to Evil-doers, and a Praise to such as do well, 1 Pet. 2.14.
And has these Qualifications that God requires in his Word, of Rulers in
a Reformed and Covenanted Church, to wit, such as follow, Deut.
17.15, Thou shalt in any wise set him King over thee whom the Lord thy
God shall choose: One from among thy Brethren shalt thou set King over
thee: Thou mayest not set a Stranger over thee, which is not thy Brother.
Verse 18, And it shall be when he sitteth upon the Throne of his Kingdom,
that he shall write him a Copy of this Law in a {33} Book, out of
that which is before the Priests the Levites. Verse 19, And it shall
be with him, and he shall read therein all the Days of his Life; that he
may learn to fear the Lord his God, to Keep all the Words of this Law and
these Statutes to do them. 2 Sam. 23.3, The God of Israel
said, the Rock of Israel spake to me. He that ruleth over Men must
be just, ruling in the Fear of God; and likewise that he should be
a Man of Wisdom and Understanding, to know how to go out and in before
so great a People.

12thly, We lift up our Testimony against that unhappy
Revolution, and the Conduct of the Church at that Time; which established
an Erastian Power in the Kings Hands (as they term him) to appoint Time
and Place, when and where General Assemblies should be holden, and obliged
Presbyteries to settle such qualified Preachers (as they call them) to
vacant Congregations, as should be presented by the pretended King or Laick
Patrons. The Truth of this is Evident from the Claim of Right, April
11th, from the 5th Act of William and Marys first
pretended Parliament, July 22nd, and from William Henrys
Letter to the pretended General Assembly, dated at Kensington, October
10, all in the Year 1690: By which it is undeniable, that the Constitution
and Establishment of this Church, in the Year 1690, was Erastian, and not
true Presbyterian. We also lift up our Testimony against all the corrupt
pretended Acts of pretended General Assemblies, ever since the unhappy
Revolution, and all their sinful Obligations which they came under to their
pretended Civil Authority, and to one another, in Obedience to them, and
particularly against the Formulas, the first composed in the Year
1690, the second in the Year 1711; and likewise against the Oath of Abjuration,
together with the Oath of Allegiance; all which conspire together for the
overturning and razing out of the Whole of that glorious Work of Reformation.

13thly, We do protest against the pretended Associate
Presbytery in the Kingdom of Scotland, for their holding by that
Anti-scriptural Erastian Establishment of the Erastian Church in that Kingdom,
as likewise for the corrupt Exercise of their Discipline, in excommunicating
of the Covenanted Cause of Jesus Christ, and the Persons of Alexander
Lyal and David Lesly, and their Adherents, for their adhering
to and maintaining of the Principles of the above-said Cause; and likewise
for their Doctrine, making one Part to contradict another, as it doth plainly
appear by some of their Writings: and also for their preaching against
the pretended Supreme Magistrate, and at the same Time owning him as their
rightful and lawful Sovereign. We agree to and approve of the Testimony
given in against them at Linlithgow, by the faithful witnessing
Remnant in the Year 1741.

14thly, We lift up our Testimony against that constituting
Act of the Year 1729, composed by a number of pretended Presbyterian Ministers,
met in Philadelphia, under the name of a Synod; which Act is contrary
to the true Constitution of the Presbyterian Reformed Church of Christ,
as is evident by the Act itself; and this Constitution they walk agreeably
to, this Day, or worse, which appears from their almost boundless Terms
of Church Communion.

N.B. This our active Testimony commences from the Year
1680, although we have spoken something concerning some Defections before
said Period: yet, in regard to our active Testimony, we do date it from
said Period.

Given at Middle Octorara, upon the 11th
Day of November, 1743.

Let King JESUSreign, and let all his Enemies
be ſcattered. Amen.

The National Covenant or Confeſſion

of Faith:

Subscribed at first by the Kings Majesty
and his Household, in the Year 1580; thereafter by Persons of all
Ranks in the Year 1581, by Ordinance of the Lords of Secret Council,
and Acts of the General Assembly; subscribed again by all sorts of Persons
in the Year 1590, by a new Ordinance of Council at the Desire of
the General Assembly, with a general Bond for Maintenance of the true Christian
Religion, and the Kings Person; and together with a Resolution and Promise
for the Causes after expressed, to maintain the true Religion and the Kings
Majesty, according to the foresaid Confession and Acts of Parliament; subscribed
by Barons, Nobles, Gentlemen, Burgesses, Ministers, and Commons in the
Year 1638; approven by the General Assembly 1638 and
1639; and subscribed again by Persons of all Ranks and Qualities in
the Year 1639, by an Ordinance of Council, upon the Supplication
of the General Assembly, and Act of General Assembly; ratified by an Act
of Parliament 1640, and subscribed by King Charles the
II. at Spey, June 23d, 1640, and Scoon, January
1st, 1651.

WE, all and every one of us underwritten, protest, That after
long and due Examination of our own Consciences, in Matters of true and
false Religion, we are now thoroughly resolved in the Truth, by the Word
and Spirit of God; and therefore we believe with our Hearts, confess with
our Mouths, subscribe with our Hands, and constantly affirm before God
and the whole World, That this only is the true Christian Faith and Religion,
pleasing God and bringing Salvation to Man, which now is by the Mercy of
God revealed to the World, by the preaching of the blessed Evangelists,
and is received, believed, and defended by many and sundry notable Kirks
and Realms, but chiefly by the Kirk of Scotland (the Kings Majesty3
and three Estates of this Realm) as Gods eternal Truth, and only Ground
of our Salvation; as more particularly is expressed in the Confession of
our Faith established and publicly confirmed by sundry Acts of Parliaments;
and now of a long Time hath been openly professed by the Kings Majesty,
and whole Body of this Realm,4
both in Burgh and Lands, to the which Confession and Form of Religion,
we willingly agree in our Consciences in all Points, as unto Gods undoubted
Truth and Verity, grounded only upon his written Word: And therefore we
abhor and detest all contrary Religions and Doctrines; but, chiefly all
Kind of Papistry in general and particular Heads, even as they are now
damned and confuted by the Word of God and Kirk of Scotland; but
in special, we detest and refuse the usurped Authority of that Roman
Antichrist, upon the Scriptures of God, upon the Kirk, the Civil Magistrate,
and Consciences of Men; all his tyrannous Laws made upon indifferent Things,
against our Christian Liberties; his erroneous Doctrine against the Sufficiency
of the written Word, the Perfection of {35} the Law, the Office of Christ,
and his blessed Evangel; his corrupted Doctrine concerning original Sin,
our natural Inability and Rebellion to Gods Law, our Justification by
Faith only, our imperfect Sanctification and Obedience to the Law, the
Nature, Number, and Use of the Holy Sacraments; his five bastard Sacraments,
with all his Rites, Ceremonies, and false Doctrine added to the Ministration
of the true Sacraments without the Word of God; his cruel Judgment against
Infants departing without the Sacrament; his absolute Necessity of Baptism;
his blasphemous Opinion of Transubstantiation, or real Presence of Christs
Body in the Elements, and receiving of the same by the Wicked, or Bodies
of Men; his Dispensations with Solemn Oaths, Perjuries, and Degrees of
Marriage forbidden in the Word; his Cruelty against the Innocent divorced;
his devilish Mass, his blasphemous Priesthood, his profane sacrifice for
the Sins of the Dead and the Quick, his Canonization of Men, calling upon
Angels or Saints departed, worshipping of Imagery, Relicks and Crosses;
dedicating of Kirks, Altars, Days, Vows to Creatures, his Purgatory, Prayers
for the Dead, praying or speaking in a strange Language, and his Processions
and blasphemous Litany, and Multitude of Advocates or Mediators, his manifold
Orders, auricular Confession, his desperate and uncertain Repentance, his
general and doubtsome Faith, his Satisfaction of Men for their Sins, his
Justification by Works, Opus Operatum, Works of Supererogation,
Merits, Pardons, Peregrinations and Stations, his holy Water, baptising
of Bells, conjuring of Spirits, Crossings, Saynings, Anointings, Conjuring,
Hallowing of Gods good Creatures, with the superstitious Opinion Joined
therewith, his worldly Monarchy and wicked Hierarchy, his three solemn
Vows, with all his Shavellings of sundry Sorts, his erroneous and bloody
Decrees made at Trent, with all the Subscribers or Approvers of
that cruel and bloody Band, conjured against the Kirk of God; and finally,
we detest all his vain Allegories, Rites, Signs, and Traditions brought
into the Kirk, without or against the Word of God, and Doctrine of this
true reformed Kirk, to the which we join ourselves willingly, in Doctrine,
Faith, Religion, Discipline, and Use of the Holy Sacrament, as lively Members
of the same, in Christ our Head; promising and swearing by the great Name
of the Lord our God, That we shall continue in the Obedience of the Doctrine
and Discipline of this Kirk, and shall defend the same, according to our
Vocations and Power, all the Days of our Lives, under the Pains contained
in the Law, and Danger both of Body and Soul in the Day of Gods fearful
Judgments.

And seeing that many are stirred up by Satan and the Roman
Antichrist, to promise, swear, subscribe, and for a time use the holy Sacraments
in the Kirk, deceitfully against their own Consciences, minding hereby,
first, under the external Cloak of Religion, to corrupt and subvert secretly
Gods true Religion within the Kirk, and afterwards, when Time may serve,
to become open Enemies and Persecutors of the same, under vain Hope of
the Popes Dispensation, devised against the Word of God, to his greater
Confusion, and their double Condemnation in the Day of the Lord Jesus:
We therefore, willing to take away all Suspicion of Hypocrisy, and such
double Dealing with God and his Kirk, protest and call the Searcher of
all Hearts for Witness, That our Minds and Hearts do fully agree with this
our Confession, Promise, Oath and Subscription; so that we are not moved
for any worldly Respect, but are persuaded only in our Consciences through
the Knowledge and Love of Gods true Religion, imprinted in our Hearts
by the Holy Spirit, as we shall answer to him in the Day when the Secrets
of all Hearts shall be disclosed. And because we perceive, that the Quietness
and Stability of our Religion and Kirk doth depend upon {36} the Safety
and good behaviour of (the Kings Majesty5)
as upon a comfortable Instrument of Gods Mercy granted to this Country,
for the maintaining of his Kirk, and Administration of Justice amongst
us; We protest, and promise with our Hearts, under the same Oath, Hand,
Writ, and Pains, that we shall defend (his Person and Authority6)
with our Goods, Bodies, and Lives, in the Defence of Christ his Evangel,
Liberties of our Country, Ministration of Justice, and Punishment of Iniquity,
against all Enemies within this Realm or without, as we desire our God
to be a strong and merciful Defender to us in the Day of our Death, and
Coming of our Lord Jesus Christ. To whom, with the Father, and the Holy
Spirit, be all Honour and Glory eternally.

Likeas, many Acts of Parliaments, not only in general,
do abrogate, annul and rescind all Laws, Statutes, Acts, Constitutions,
Canons civil or municipal, with all other Ordinances and Practique Penalties
whatsoever, made in Prejudice of the true Religion and Professors thereof,
of the true Kirk Discipline, Jurisdiction and Freedom thereof; or in Favour
of Idolatry and Superstition, or of The Papistical Kirk: as Act
3, Act 31, Parl. 1; Act 23, Parl. 11; Act
114, Parl. 12. of King James 6., That Papistry and Superstition
may be utterly suppressed, according to the Intention of the Acts of Parliament,
repeated in the 5 Act, Parl. 20, King James 6. And
to that End, they ordain all Papists and Priests to be punished by Manifold
Civil and Ecclesiastical Pains, as Adversaries to Gods true Religion,
preached and by Law established within this Realm, Act 24, Parl.
11, King James 6; as Common Enemies to all Christian Government,
Act 18, Parl. 16, K. James 6; as Rebellers and Gainstanders
of our Sovereign Lords Authority, Act 47, Parl. 3, K. James
6; and as Idolaters, Act 104, Parl. 7, K. James 6.7
But also in particular, by and attour the Confession of Faith, abolish
and condemn the Popes Authority and Jurisdiction out of this Land, and
ordains the Maintainers thereof to be punished. Act 2, Parl.
1; Act 51, Parl. 3; Act 106, Parl. 7; Act
114, Parl. 12, K. James 6, do condemn the Popes erroneous
Doctrine, or any other erroneous Doctrine repugnant to any of the Articles
of the true and Christian Religion publickly preached, and by Law established
in this Realm; and ordains the Spreaders and Makers of Books or Libels,
or Letters, or Writs of that Nature, to be punished, Act 46, Parl.
3; Act 106, Parl. 7; Act 24, Parl. 11, K. Ja.
6., do condemn all Baptisms conform to the popish Kirk, and Idolatry of
the Mass; and ordains all Sayers, willful Hearers and Concealers of the
Mass, the Maintainers and Resetters of the Priests; Jesuits, trafficking
Papists, to be punished without any Exception or Restriction, Act
5, Parl 1; Act 120, Parl. 12; Act 164, Parl.
13; Act 193, Parl. 14; Act 1, Parl. 19; Act
5, Parl. 20, King James 6., do condemn all erroneous Books
and Writs, containing erroneous Doctrine against the Religion presently
professed, or containing superstitious Rites and Ceremonies Papistical,
whereby the People are greatly abused; and ordains the Home-bringers of
them to be punished, Act 25, Parl. 11, King James
6., do condemn the Monuments and Dregs of bygone Idolatry, as going to
Crosses, observing the Festival Days of Saints, and such other superstitious
and Papistical Rites, to the Dishonour, Contempt of true Religion, and
fostering of {37} great Error among the People; and ordains the Users of
them to be punished for the second Fault, as Idolaters, Act 104,
Parl. 7, King James 6. Likeas, many Acts of Parliament are
conceived for Maintenance of Gods true and Christian Religion, and the
Purity thereof, in Doctrine and Sacraments; of the true Church of God,
the Liberty and Freedom thereof in her National, Synodal Assemblies, Presbyteries,
Sessions, Policy, Discipline, and Jurisdiction thereof; as that Purity
of Religion and Liberty of the Church was used, professed, exercised, preached
and confessed according to the Reformation of Religion in this Realm: As
for Instance, the 99 Act, Parl. 7; Act 23, Parl. 11;
Act 114, Parl. 12, Act 160, Parl. 13, of King
James 6, ratified by the 4 Act, of King Charles: So
the 6 Act, Parl. 1, and 68 Act, Parl. 6, of King James
6, in the Year of God 1577, declares the Ministers of the blessed Evangel,
whom God of his Mercy has raised up, or hereafter should arise, agreeing
with them that then lived, in Doctrine and Administration of the Sacraments,
and the People that professed Christ as he was then offered in the Evangel,
and doth communicate with the holy Sacraments (as in the reformed Kirks
of this Realm as they were presently administrate) according to the Confession
of Faith, to be the true and holy Kirk of Christ Jesus within this
Realm: and decerns and declares all and sundry, who either gainsays the
Word of the Evangel, received and approved, as the Heads of the Confession
of Faith, professed in Parliament in the Year 1560, specified also
in the first Parliament of King James VI., and ratified in this
present Parliament, more particularly do express; or that refuses the Administration
of the Holy Sacraments, as they were then ministered, to be no Members
of the said Kirk within this Realm, and true Religion presently professed,
so long as they keep themselves so divided from the Society of Christs
Body: and the Subsequent Act 69, Parl. 6. of King James
VI., declares, That there is no other Face of Kirk, nor other Face of Religion
than was presently at that Time, by the Favour of God, established within
this Realm; which therefore is ever styled Gods true Religion; Christs
true Religion, the true and Christian Religion, and a perfect Religion;
which, by manifold Acts of Parliaments, all within this Realm are bound
to profess, to subscribe the Articles thereof, the Confession of Faith,
to recant all Doctrine and Errors repugnant to any of the said Articles;
Act 4 and 9, Parl. 1; Act 45,46,47, Parl. 3;
Act 71, Parl. 6; Act 106, Parl. 7; Act
24, Parl. 11; Act 123, Parl. 12; Act 94 and
197, Parl. 14 of King James VI., and all Magistrates, Sheriffs,
&c. on the one Part, are ordained to search, apprehend and punish all
Contraveners; for Instance, Act 5, Parl. 1; Act 104,
Parl. 7; Act 25, Parl. 11, King James VI.,
and that notwithstanding of the Kings Majestys Licenses on the contrary,
which are discharged, and declared to be of no force, in so far as they
tend in anyways to the Prejudice and Hinder of the Execution of the Acts
of Parliament against Papists and Adversaries of the true Religion, Act
106, Parl. 7, King James VI. On the other Part in the 47
Act, Parl. 3, King James VI. it is declared and ordained,
seeing the Cause of Gods true Religion, and his Highnesss Authority are
so joined, as the Hurt of the one is common to both; that none shall be
reputed as loyal and faithful Subjects to our Sovereign Lords Authority,
but be punishable as Rebellers and Gainstanders of the same, who shall
not give their Confession, and make their Profession of the said true Religion;
and that they, who after Defection shall give the Confession of their Faith
of new, they shall promise to continue therein in Time coming, to maintain
our Sovereign Lords Authority, and, at the uttermost of their Power, to
fortify and assist and maintain the true Preachers and Professors of Christs
Religion, against whatsoever Enemies and Gainstanders of the same; and
{38} namely, against all such of whatsoever Nation, Estate, or Degree they
be of, that have joined and bound themselves, or have assisted or assists
to set forward and execute the cruel Decrees of the Council of Trent,
contrary to the true Preachers and Professors of the Word of God; which
is repeated Word by Word in the Articles of Pacification at Perth,
the 23d of February, 1572, approved by Parliament the last of April
1573, ratified in Parliament 1587, and related Act 123, Parl.
12, of King James VI., with this Addition, that they are bound to
resist all treasonable Uproars and Hostilities raised against the true
Religion, the Kings Majesty, and the true Professors.

Likeas, all Lieges are bound to maintain the Kings Majestys
Royal Person and Authority, the Authority of Parliament, without the which,
neither any Laws, or lawful Judicatories can be established, Act
130 and 131, Parl. 8, King James VI., and the Subjects Liberties,
who ought only to live and be governed by the Kings Laws, the common Laws
of this Realm, allenarly: Act 48, Parl. 3, King James
I; Act 79, Parl. 6, King James VI, repeated in the
Act 131, Parl. 8, King James VI., which, if they be
innovated or prejudged, the Commission anent the Union of the two Kingdoms,
Scotland and England, which is the sole Act of the 17 Parl.
of King James VI., declares such confusions would ensue, as this
Realm could be no more a free Monarchy; because by the fundamental Laws,
ancient Privileges, Offices, and Liberties of this Kingdom, not only the
Princely Authority of his Majestys Royal Descent, hath been these many
Ages maintained; but also the Peoples Security of their Lands, Livings,
Rights, Offices, Liberties, and Dignities preserved; and therefore, for
the Preservation of the said true Religion, Laws, and Liberties of this
Kingdom, it is statute by the 8 Act, Parl. 1, repeated in the 99
Act, Parl. 7, ratified in the 23 Act, Parl. 11, and 114 Act,
Parl. 12, of King James VI, and 4 Act, Parl. 1, King
Charles I, That all Kings and Princes, at their Coronation and Reception
of their Princely Power and Authority, shall make their faithful Promise
by their solemn Oath, in the Presence of Almighty God, That, during the
whole Time of their Lives, they shall serve the same Eternal God, to the
utmost of their Power, according as he hath required in his most holy Word,
contained in the Old and New Testaments; and, according to the same Word,
shall maintain the true Religion of Christ Jesus, the preaching of his
Holy Word, the due and right Ministration of the Sacraments now received
and preached within this Realm (according to the Confession of Faith
immediately preceding) and shall abolish and gainstand all false Religions
contrary to the same; and shall rule the People committed to their Charge
according to the Will and Command of God, revealed in his foresaid Word,
and according to the laudable Laws and Constitution received in this Realm,
nowise repugnant to the Will of the Eternal God; and shall procure to the
uttermost of their Power to the Kirk of God and the whole Christian People,
true and perfect Peace in all Time coming; and that they shall be careful
to root out of their Empire all Hereticks and Enemies to the true Worship
of God, who shall be convicted by the true Kirk of God, of the aforesaid
Crimes: Which was also observed by his Majesty [King Charles the
first] at his Coronation in Edinburgh 1633, as may be seen in
the order of the Coronation, in Obedience to the Commandment of God, conform
to the Practice of the Godly in former Times, and according to the laudable
Example of our worthy and religious Progenitors, and of many yet living
among us; which was warranted also by Act of Council, commanding a general
Bond to be made and subscribed by His Majestys subjects of all Ranks,
for two Causes; One was for defending the {39} true Religion, as it was
then reformed, and is expressed in the Confession of Faith above-written;
and a former large Confession established by sundry Acts of lawful
General Assemblies, and of Parliaments, unto which it hath Relation, set
down in publick Catechisms; and which had been for many Years, with a Blessing
from Heaven, preached and professed in this Kirk and Kingdom, as Gods
undoubted Truth grounded only upon his written Word. The other cause was,
for maintaining the Kings Majesty,8
his Person and Estate; the true Worship of God, and the Kings Authority,
being so straitly joined, as that they had the same Friends and common
Enemies, and did stand and fall together. And finally, being convinced
in our Minds, and confessing with our Mouths, that the present and succeeding
Generations in this Land are bound to keep the foresaid National Oath and
Subscription inviolable: We9
Noblemen, Barons, Gentlemen, Burgesses, Ministers and Commons under-subscribing;
considering divers times before, and especially at this Time, the Danger
of the true reformed Religion (of the Kings10
Honour) and of the publick Peace of the Kingdom, by the manifold Innovations
and Evils generally contained and particularly mentioned in Supplications,
Complaints, and Protestations;11
do hereby profess and, before God, his Angels, and the World, solemnly
declare, That with our whole Hearts, we agree and resolve all the Days
of our Life, constantly to adhere unto and to defend the foresaid true
Religion, forbearing the Practice of all Novations already introduced in
the Matters of the Worship of God, or Approbation of the Corruptions of
the publick Government of the Kirk, or Civil Places, and Power of Kirkmen,12
till they be tried and allowed in free Assemblies, and in Parliaments;
to labour by all Means lawful, to recover the Purity and Liberty of the
Gospel, as it was established and professed before the foresaid Novations;
and because, after due Examination, we plainly perceive and undoubtedly
believe, that the Innovations and Evils, in Supplications, Complaint, and
Protestations,13
have no Warrant of the Word of God, are contrary to the Articles of the
foresaid Confessions; to the Intentions and Meaning of the blessed Reformers
of Religion in this Land; to the above-written Acts of Parliament; and
do sensibly tend to the re-establishing of the Popish Religion and Tyranny,
and to the Subversion and Ruin of the true reformed Religion, and of our
Liberties, Laws, and Estates. We also declare, that the foresaid Confessions
are to be interpreted, and ought to be understood of the foresaid Novations
and Evils, no less than if every one of them had been expressed in the
foresaid Confessions; and that we are obliged to detest and abhor them,
amongst other particular Heads of Papistry abjured therein; and therefore,
from the Knowledge and Conscience of our Duty to God (to our King and Country14)
without any Worldly Respect or Inducement, so far as human Infirmity will
suffer, wishing a further Measure of the Grace of God for this effect:
We promise and swear, by the great Name of the Lord {40} our God, to continue
in the Profession and Obedience of the foresaid Religion; that we shall
defend the same, and resist all these contrary Errors and Corruptions,
according to our Vocations, and to the uttermost of that Power that God
hath put in our Hands, all the Days of our Life. And in like Manner, with
the same Heart, we declare, before God and Man, that we have no Intention
nor Desire to attempt any Thing that may turn to the Dishonour of God,
or to the Diminution of the Kings15
Greatness and Authority; but, on the contrary, we promise and swear, That
we shall, to the uttermost of our Means and Lives, stand to the Defence
of our dread Sovereign, the Kings Majesty, his Person and Authority,16
in the Defence and Preservation of the foresaid true Religion, Liberties
and Laws of the Kingdom; as also to the mutual Defence and Assistance,
every one of us of another, in the same Cause, the true Religion, and his
Majestys Authority,17
with our best Council, our Bodies, Means and whole Power, against all Sorts
of Persons whatsoever; so that whatsoever shall be done to the least of
us for that Cause, shall be taken as done to us all in general, and to
every one in particular: and we shall neither directly nor indirectly suffer
ourselves to be divided or withdrawn, by Whatsoever Suggestion, Allurement,
or Terror, from this blessed and loyal Conjunction; nor shall cast in any
Lett or Impediment, that may stay or hinder any such Resolution as by common
Consent shall be found to conduce for so good Ends; but, on the contrary,
shall by all lawful Means, labour to further and promove the same; and
if any such dangerous and divisive Motion be made to us by Word or Writ,
we and every one of us, shall either suppress it, or, if need be, shall
incontinent make the same known, that it may be timeously obviated: Neither
do we fear the foul Aspersions of Rebellion, Combinations, or what else
our Adversaries, from their Craft and Malice, would put upon us, seeing
what we do is so well warranted, and ariseth from an unfeigned Desire to
maintain the true Worship of God, the Majesty of our King,18
and Peace of the Kingdom, for the common Happiness of ourselves and the
Posterity. And because we cannot look for a Blessing from God upon our
Proceedings, except with our Profession and Subscription we Join such a
Life and Conversation as beseemeth Christians who have renewed their Covenant
with God; we therefore faithfully promise for ourselves, our Followers,
and all others under us, both in publick, in our particular Families and
personal Carriage, to endeavour to keep ourselves within the Bounds of
Christian Liberty, and to be good Examples to others, of all Godliness,
Soberness and Righteousness, and of every Duty we owe to God and Man. And,
that this our Union and Conjunction may be observed without Violation;
We call the living God, the Searcher of Hearts to Witness, who Knoweth
this to be our sincere Desire and unfeigned Resolution, as we shall answer
to Jesus Christ in the great Day, and the Pain of Gods everlasting Wrath,
and of Infamy and Loss of all Honour and Respect in this World; most humbly
beseeching the Lord to strengthen us by his Holy Spirit for this End, and
to bless our Desire and Proceedings with an happy Success, that Religion
and Righteousness may flourish in the Land, to the Glory of God, the Honour
of our King,19
and Peace and Comfort of us all. IN WITNESS whereof, we have subscribed
with our Hands, all the Premises.

The Article of this Covenant, which was at the first subscription
referred to the determination of the General Assembly, being now determined,20
and thereby the five Articles of Perth, the Government of the Kirk
by Bishops, the Civil Places and Power of Kirkmen, upon the Reasons and
Grounds contained in the Acts of the General Assembly, declared to be unlawful
within this Kirk, we subscribe according to the Determination foresaid.

A ſolemn League And Covenant,for Reformation & Defence of Religion,
the Honour and Happineſs of the King,
and the Peace and Safety of the three
Kingdoms of Scotland, England, and
Ireland:

Agreed upon by Commissioners from the Parliament
and Assembly of Divines in England, with
Commissioners of the Convention of Estates and
General Assembly21of the Church
of Scotland, and by both Houses
of Parliament and Assembly of
Divines in England, and taken and subscribed
by them, Anno 1643; and thereafter, by the said Authority, taken and subscribed by all Ranks
in Scotland and England the same Year; and ratified by Act
of the Parliament of Scotland, Anno 1644; and again renewed in Scotland,
with an Acknowledgement of Sins, and Engagement to Duties by all Ranks,
Anno 1648; and by the Parliament 1649; and taken and Subscribed
by King Charles II. at Spey, June 23, 1650, and at Scoon,
January 1st, 1651.

WE, having before our Eyes the Glory
of God, and the Advancement of the Kingdom of our Lord and Saviour Jesus
Christ, the Honour and Happiness of the Kings22
Majesty, and his Posterity, and the true publick Liberty, Safety and Peace
of the Kingdoms, wherein every Ones private Condition is included; and
calling to mind the treacherous and bloody Plots, Conspiracies, Attempts,
and Practices of the Enemies of God, against the true Religion and Professors
thereof in all Places, especially in these three Kingdoms, ever since the
Reformation of Religion,23
how much their Rage, Power, and Presumption are of late and at this Time
increased and exercised, whereof the deplorable Estate of the Church and
Kingdom of Ireland, the distressed Estate of the Church and Kingdom
of England, and the dangerous Estate of the Church and Kingdom of
Scotland, are present and publick Testimonies, we having now at
last, after other means of Supplications, Remonstrances, Protestations,
and Sufferings,24
for the Preservation of ourselves and our Religion, from utter Ruin and
Destruction, according to the commendable Practice of these Kingdoms in
former Times,25
and the Example of Gods People in other Nations, after mature Deliberation,
resolved and determined to enter into a mutual and Solemn League and Covenant,
wherein we all subscribe, and each one of us for himself, with our Hands
lifted up to the most High God, do swear.

1. That we shall sincerely, really, and constantly, through
the Grace of God, endeavour in our several Places and Callings the Preservation
of the reformed Religion in the Church of Scotland,26
in Doctrine, Worship, Discipline, and Government, {42} against our common
Enemies; the Reformation of Religion, in the Kingdoms of England
and Ireland, in Doctrine, Worship, Discipline, and Government, according
to the Word of God, and the example of the best reformed Churches: and
shall endeavour to bring the Churches of God in the three Kingdoms, to
the nearest Conjunction and Uniformity in Religion, Confession of Faith,
Form of Church Government, Directory for Worship and Catechising; that
we and our Posterity after us, may, as Brethren, live in Faith and Love,
and that the Lord may delight to dwell in the Midst of us.

2. That we shall in like Manner, without Respect of Persons,
endeavour the Extirpation of Popery, Prelacy (that is, Church Government
by Arch-bishops, Bishops, their Chancellors and Commissaries, Deans, Deans
and Chapters, Arch-deacons, and all other Ecclesiastical Officers depending
on that Hierarchy,)27
Superstition, Heresy, Schism, Profaneness, and whatsoever shall be found
to be contrary to sound Doctrine and the Power of Godliness; lest we partake
in other Mens sins and thereby be in Danger to receive of their Plagues;
and that the Lord may be one, and his Name one in these Kingdoms.

3. We shall with the same Sincerity, Reality, and Constancy,
in our several Vocations, endeavour with our Estates and Lives, mutually
to preserve the Rights and Privileges of the Parliament,28
and the Liberties of the Kingdoms, and to preserve and defend the Kings29
Majestys Person and Authority, in the Preservation and Defence of the
true Religion and Liberties of the Kingdom; that the World may bear Witness
with our Consciences of our Loyalty; and that we have no Thoughts or Intentions
to diminish his Majestys30
Just Power and Greatness.

4. We shall also, with all Faithfulness, endeavour the
Discovery of all such as have been, or shall be, Incendiaries, Malignants,
or evil Instruments, by hindering the Reformation of Religion, dividing
the King31
from his People, or one of the Kingdoms from another, or making any Faction
or Parties among the People, contrary to this League and Covenant; that
they may be brought to publick Trial, and receive condign Punishment, as
the Degree of their Offence shall require or deserve, or the supreme Judicatories
of both Kingdoms respectively, or others having Power from them for that
effect shall Judge convenient.

5. And Whereas, the Happiness of a blessed Peace between
these Kingdoms, denied in former times to our Progenitors,32
is by the good Providence of God granted unto us, and hath been lately33
concluded and settled by both Parliaments, we shall each one of us, according
to our Place and Interest, endeavour, that they may be and remain conjoined34
in a firm Peace and Union to all Posterity; and that Justice may be done
upon the willful Opposers thereof in Manner expressed in the precedent
Article.

6. We shall also according to our Places and Callings,
in this common Cause of Religion, Liberty, and Peace of the Kingdoms, assist
and defend all those that enter into this League and Covenant, in maintaining
thereof; and shall not suffer ourselves directly or indirectly, by whatsoever
Combination, Persuasion, or Terror, to be divided {43} and withdrawn from
this blessed Union and Conjunction, whether to make Defection to the contrary
Part, or to give ourselves to a detestable Indifference or Neutrality in
this Cause, which so much concerns the Glory of God, the Good of the Kingdoms,
and Honour of the King;35
but shall all the Days of our Lives, zealously and constantly continue
therein against all Opposition, and promote the same according to our Power,
against all Letts and Impediments whatsoever, and what we are not able
ourselves to suppress and overcome, we shall reveal and make known, that
it may be timeously prevented or removed; All which we shall do as in the
sight of God.

And because these Kingdoms are guilty of many Sins and
Provocations against God, and his Son Jesus Christ, as is too manifest
by our present Distresses and Dangers, the Fruits thereof; we profess and
declare, before God and the World, our unfeigned Desire to be humbled for
our own Sins, and for the Sins of these Kingdoms; especially that we have
not, as we ought, valued the inestimable Benefit of the Gospel; that we
have not laboured for the Purity and Power thereof; and that we have not
endeavoured to receive Christ in our Hearts, nor to walk worthy of him
in our Lives; which are the Causes of other Sins and Transgressions so
much abounding amongst us; and our true and unfeigned Purpose, Desire,
and Endeavours, for ourselves, and all under our Power and Charge, both
in Publick and Private, in all Duties we owe to God and Man, to amend our
Lives, and each one to go before another in the example of a real Reformation;
that the Lord may turn away his Wrath and heavy Indignation, and establish
these Churches and Kingdoms in Truth and Peace. And this Covenant we make
in the Presence of Almighty God, the Searcher of all Hearts, with a true
Intention to perform the same; as we shall answer at the Great Day, when
the Secrets of all Hearts shall be disclosed; most humbly beseeching the
Lord, to strengthen us by his Holy Spirit for this End, and to bless our
Desires and Proceedings with such Success, as may be Deliverance and Safety
to his People, and such Encouragement to other Christian Churches groaning
under, or in Danger of the Yoke of Anti-Christian Tyranny, to join in the
same or like Association and Covenant, to the Glory of God, the Enlargement
of the Kingdom of Jesus Christ, and the Peace and Tranquility of Christian
Kingdoms and Commonwealths.

12.Or any other Corruptions thereof Prelatick or Erastian, either tried or to be tried, such as Indulgences, the Toleration, the Magistrates appointing Fasts without advice and consent of the Church, dissolving of Assemblies, &c.

26.As it was in the Church of Scotland in reforming Periods, that we shall endeavour through the Grace of God the same Reformation of Religion, and uniformity in Worship, Discipline, and Church Government in this Place, or wherever it shall please God to order our lot.